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OG/CAL  SEVA^ 


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Keble,  John,  1792-1866. 

On  eucharistical  adoration 


ON 


EUCHAEISTICAL   ADOEATION. 


BY    THE 


/ 
REV.  JOHN   KEBLE,   M.A., 


VICAR   OF   nURSLEY. 


"It  pleased  GOD  the  Woed  to  unite  the  created  Flesh  which  is  of  Us 
without  blemish  unto  Himself:  therefore  It  is  adored,  with  God  the  Worti, 
inasmuch  as  He  hath  deified  It." — Anon.  ap.  Chrys.,  ed  Sav.,  vi.  962. 


OXFORD, 

AND  377,  STRAND,  LONDON  ; 
JOHN  HENRY  and  JAMES  PARKER. 

M  DCCO  IVII. 


rniNTED  BY  ME88R8.  PARKEU,  COUN-MAUKET,  OXFOUD. 


It  may  be  proper  to  state  that  the  following  pages  were 
written  before  the  writer  had  seen  either  "The  Real  Pre- 
sence," by  Dr.  Pusey,  "The  Principles  of  Divine  Service," 
vol.  ii.,  by  Mr.  Freeman,  or  Mr.  Carter's  "  Treatise  on  the 
Christian  Priesthood." 


t.  0  Lord  Jesxts  Christ,  the  same  yesterday,  to-day,  and 
for  ever. 

R.  Preserve  us  from  being  earned  about  with,  divers  and  strange 
doctrines. 

Almighty,  everliving  Father,  Who  hast  promised  unto  Thy 
faithful  people  life  by  Thine  Incarnate  Son,  even  as  He  livcth  by 
Thee  j  Grant  unto  us  all,  and  especially  to  our  Bishops  and  Pastors, 
and  to  those  whom  Thy  Providence  hath  in  any  wise  entrusted  with 
the  treasure  of  Thy  holy  doctrine  amongst  us,  Thy  good  Spirit, 
always  so  to  believe  and  understand,  to  feel  and  firmly  to  hold,  to 
speak  and  to  think,  concerning  the  Mystery  of  the  Communion  of 
Thy  Son's  Body  and  Blood,  as  shall  be  well-pleasing  to  Thee,  and 
profitable  to  our  sovils  j  through  the  same  our  Lord  Jestjs  Christ, 
Who  liveth  and  rcigneth  with  Thee  in  the  unity  of  the  same  Spirit, 
One  God,  world  without  end.     Amen. 


ON  EUCHARISTICAL  ADORATION; 

OR,  THE  WORSHIP  OF  OUR  LORD  AND  SAVIOUR  IN 
THE  SACRAMENT  OF  HOLY  COMMUNION. 


CHAPTER  I. 

PROMPTINGS  OF  NATURAL  PIETY. 

§.  1.  The  object  of  this  Essay  is  to  allay,  and,  if  possible,  Chap.  I. 
to  quiet,  the  troublesome  thoughts  which  may  at  times,  and 
now  especially,  occur  to  men's  minds  on  this  awful  subject, 
so  as  even  to  disturb  them  in  the  highest  act  of  devotion. 
For  this  purpose  it  may  be  well  to  consider  calmly,  not 
without  deep  reverence  of  heart.  First,  what  Natural  Piety 
would  suggest ;  Secondly,  what  Holy  Scripture  may  appear 
to  sanction;  Thirdly,  what  the  Fathers  and  Liturgies  indi- 
cate to  have  been  the  practice  of  the  Primitive  Church; 
Fourthly,  what  the  Church  of  England  enjoins  and  recom- 
mends. 

§  .2.  For  the  first :  is  it  not  self-evident  that,  had  there 
been  no  abuse,  or  error,  or  extravagance  connected  with  the 
practice,  all  persons  believing  and  considering  the  Real  Pre- 
sence of  our  Lord  in  Holy  Communion,  in  whatever  man- 
ner or  degree,  would  in  the  same  manner  or  degree  find  it 
impossible  not  to  use  special  worship  ? — the  inward  worship, 
I  mean,  and  adoration  of  the  heart :  for  that,  of  course,  is 
the  main  point  in  question;  the  posture  and  mode  are  se- 
condary and  variable,  and  may  and  must  admit  of  dispen- 
sation. 

The  simple  circumstance  of  our  Lord  Christ  declaring  Him- 
self especially  present  would,  one  would  think,  be  enough 
for  this.     Why  do  we  bow  our  knees  and  pray  on  first  enter- 

B 


2  Thvco  Groiouh  of  special  Adoration  : 

Chap.  I.  ing  the  Lord's  house?  Why  do  we  feci  that  during  all  our 
continuance  there  we  should  be,  as  it  were,  prostrating  our 
hearts  before  Hini?  Why  is  it  well  to  breathe  a  short  prayer 
Avhen  we  begin  reading  our  Bibles,  and  still  as  we  read  to  re- 
collect ourselves,  and  try  to  go  on  in  the  spirit  of  prayer? 
And  so  of  other  holy  exercises :  in  proportion  as  they  bring 
with  them  the  sense  of  His  peculiar  presence,  what  can  the 
believer  do  but  adore?  I  firmly  believe  that  all  good  Chris- 
tians do  so,  in  the  Holy  Sacrament  most  especially,  what- 
ever embarrassment  many  of  them  may  unhappily  have  been 
taught  to  feel  touching  the  precise  mode  of  their  adoration. 

And  this  may  well  be  one  of  the  greatest  consolations,  in 
the  sad  controversies  and  misunderstandings  among  which 
our  lot  is  cast.  It  is  as  impossible  for  devout  faith,  contem- 
plating Christ  in  this  Sacrament,  not  to  adore  Ilim,  as  it  is 
for  a  loving  mother,  looking  earnestly  at  her  child,  not  to 
love  it.  The  mother's  consciousness  of  her  love,  and  her 
outward  manifestation  of  it,  may  vary;  scruples,  interrup- 
tions, bewilderments  may  occur;  but  there  it  is  in  her  heart, 
you  cannot  suppress  it.  So  must  there  be  special  adoration 
and  worship  in  the  heart  of  every  one  seriously  believing 
a  special,  mysterious  presence  of  Christ,  God  and  man,  ex- 
pressed by  the  Avords,  This  is  My  Body. 

§.  3.  I  say  a  special  adoration  and  worship,  over  and  above 
what  a  religious  man  feels  upon  every  occasion  which  helps 
him  to  realize,  what  he  always  believes,  that  God  is  "about 
his  path,  and  about  his  bed,  and  spieth  out  all  his  ways;" 
that  in  Him  he  "  lives,  and  moves,  and  has  his  being."  And 
this  for  very  many  mysterious  and  overpowering  reasons.  I 
will  specify  three,  the  most  undeniable  and  irresistible.  Pirst, 
the  greatness  of  the  benefit  off'ered ;  next,  its  being  offered 
and  brought  home  to  each  one  personally  and  individually ; 
thirdly,  the  deep  condescension  and  humiliation  on  the  part 
of  Ilim  who  offers  the  benefit. 

§.  4.  When  Joseph  went  out  over  all  the  land  of  Egypt, 
"  tliey  cried  before  him.  Bow  the  knee.''  When  Moses  de- 
livered the  first  message  from  God  to  the  Israelites  in  Egypt, 
concerning  their  deliverance,  and  the  second  message,  con- 


Tho  Greatness  of  the  Benefit.  3 

cerning  the  Passover,  "  tlie  people  bowed  tlieir  heads  and  Chap.  I. 
worshipped."  Would  it  not  have  been  very  strange,  if,  when 
the  great  promises  were  realized  before  their  eyes,  and  they 
actually  saw  the  token  of  the  Lord's  Presence,  the  fire  coming 
down  and  consuming  their  first  offering, — that  fire  which 
continued  until  it  was  quenched  by  their  sins  before  the  first 
captivity, — they  had  scrupled  to  own  His  Presence  by  like 
adoration  ?  They  did  the  same,  and  much  more,  when 
Aaron,  for  the  first  time  after  his  consecration,  "lifted  up 
his  hand  toward  the  people  and  blessed  them,  .  .  .  and  the 
glory  of  the  Lord  appeared  unto  all  the  people.  And  there 
came  a  fire  out  from  before  the  Lord,  and  consumed  upon 
the  altar  the  burnt-offering  and  the  fat :  which  when  all  the 
people  saw,  they  shouted,  and  fell  on  their  faces^."  There  was 
no  one  at  hand  to  say  to  them,  "  Take  care  :  people  will  call  it 
fire-worship."  And  just  in  the  same  way  did  they  acknow- 
ledge the  finishing  of  the  old  dispensation  by  the  building  of 
the  Temple.  When  David  had  completed  his  preparations, 
he  said  to  all  the  congregation,  "  Now  bless  the  Lord  your 
God.  And  all  the  congregation  blessed  the  Lord  God  of 
their  fathers,  and  bowed  down  their  heads,  and  worshipped 
the  Lord  and  the  king'\"  When,  upon  the  day  of  consecra- 
tion, "  Solomon  had  made  an  end  of  praying, .  .  .  and  when  all 
the  children  of  Israel  saw  how  the  fire  came  down,  and  the 
glory  of  the  Lord  upon  the  house,  they  bowed  themselves 
with  their  faces  to  the  ground  upon  the  pavement,  and  wor_ 
shipped,  and  praised  the  Lord^"  The  outward  act  of  worship 
was  more  lowly,  and  no  doubt  in  religious  hearts  the  inward 
adoration  was  deeper  and  more  fervent,  as  the  mighty  bless- 
ing made  its  approach  more  manifest. 

§.  5.  So,  and  much  more,  in  the  Christian  Church.  If  we 
kneel,  and  bow  the  knees  of  our  hearts,  to  receive  a  blessing  in 
the  Name  of  the  Most  High  from  His  earthly  representatives, 
Father,  Priest,  or  Bishop,  how  should  we  do  other  than  adore 
and  fall  prostrate,  inwardly  at  least,  when  the  Son  of  Man 
gives  His  own  appointed  token  that  He  is  descending  to  bless 
us  in  His  own  mysterious  way  ?  And  with  what  a  blessing  ! 
— "the  remission  of  our  sins,  and  all  other  benefits  of  His 

*  Levit.  ix.  22—24.  ^  1  Chroii.  xxix.  20.  "  2  Chron.  vii.  1,  3. 

b2 


4  The  Kcanicss  of  the  Blcsainy 

Chap,  I.  Passion  !"  His  Flesh,  which  is  meat  indeed,  and  His  Blood, 
which  is  drink  indeed  !  mutual  indwelling  between  Him  and 
us  ;  we  living  by  Him,  as  He  by  the  Pather  !  Surely  these  are 
gifts,  at  the  very  hearing  of  which,  were  an  Angel  to  come 
and  tell  us  of  them  for  the  first  time,  we  could  not  choose 
but  fall  down  and  worship.  And  now  it  is  no  Angel,  but  the 
Lord  of  the  Angels,  incarnate,  coming  not  only  to  promise, 
but  actually  to  exhibit  and  confer  them. 

§.  6.  Further,  the  Eucharist  is  our  Saviour  coming  with 
these  unutterable  mysteries  of  blessing,  coming  with  His  glo- 
rified Humanity,  coming  by  a  peculiar  presence  of  His  own 
divine  Person,  to  impart  Himself  to  each  one  of  us  separately, 
to  impart  Himself  as  truly  and  as  entirely  as  if  there  were 
not  iu  the  world  any  but  that  one  to  receive  Him.  And  this 
also,  namely,  the  bringing  home  of  God's  gifts  to  the  particu- 
lar individual  person,  has  ever  been  felt  by  that  person,  in 
proportion  to  his  faith,  as  a  thrilling  call  for  the  most  unre- 
served surrender  that  he  could  make  of  himself,  his  whole 
spirit,  soul,  and  body :  i.  e.  of  the  most  unreserved  Worship. 

Look  at  the  saints  of  God  from  the  beginning.  God  made 
a  covenant  with  Abraham,  He  promised  to  give  him  a  son  of 
Sarah,  and  both  times  Abraham  "fell  on  his  face"^."  PHs 
servant  Eliezer  "  bowed  the  head  and  worshipped,''  when  he 
found  that  he  was  miraculously  guided  to  the  person  whom 
God  had  chosen  to  be  Isaac's  wife;  and  again,  when  her 
kinsmen  had  consented  to  the  marriage*^.  God  descended  in 
the  cloud  on  Mount  Sinai,  and  stood  Avith  Moses  on  the 
mount,  in  token  that  he  had  found  favour  in  His  sight,  and 
He  knew  him  by  name  :  Moses  "  made  haste,  and  bowed  his 
head  toward  the  earth,  and  worshipped^" 

The  captain  of  the  Lord's  host  appeared  unto  Joshua,  and 
Joshua  ''fell  on  his  face  to  the  earth,  and  did  w'orships," 
The  angel  of  the  Lord  went  up  in  the  flame  of  Manoah's 
altar,  and  Manoah  and  his  wife  looked  on  it,  and  "fell  on 
their  faces  to  the  ground''."  When  young  Samuel  was  so- 
lemnly "lent  to  the  Lord,"  Eli  performed  a  solemn  act  of 
adoration,    and    Hannah    accompanied    it    with    an  adoring 

^  Gen.  xvii.  3,  17.  «  Gen.  xxiv.  26,  52.  '  Exod.  xxxiv.  8. 

s  Josh.  V.  14.  ••  Judges  xiii.  20. 


a  GroKiu/ofsjjccidl  Wornliij).    E.va)iq)les  :  5 

hymn'.     The  Shunamite,  wlien  her  cliild  had  been  raised  ])y  Chap.  I. 
EHsha,  "  fell  at  his  feet,  and  bowed  herself  to  the  ground  ^.'' 

§.  7.  If  we  go  on  to  the  New  Testament,  and  take  a  few  in- 
stances out  of  many,  we  shall  still  find  that  it  is  the  nearness 
as  well  as  the  greatness  of  the  blessing  which  prompts  the 
special  worship  or  thanksgiving.  "  Whence  is  this  to  me, 
that  the  mother  of  my  Lord  should  come  unto  me  .?"  "  Mine 
eyes  have  seen  Thy  salvation."  The  leper  worshipped  Him, 
saying,  "Lord,  if  Thou  wilt,  Thou  canst  make  me  clean. 
And  Jesus  put  forth  His  hand  and  touched  him."  On 
His  walking  on  the  sea,  and  quieting  the  storm,  after  the 
miracle  of  the  loaves,  those  who  were  in  the  ship  came  and 
worshipped  Him  ;  so  did  Jairus,  so  did  the  woman  with  the 
issue  of  blood  :  some  of  them  before,  some  after  the  mercy 
received.  So  did  the  woman  of  Canaan;  so  the  father  of  the 
demoniac,  after  the  transfiguration;  so  the  poor  slave,  over- 
whelmed with  debt,  in  the  parable  of  the  unmerciful  servant; 
so  the  mother  of  Zebedee^s  children,  asking  the  great  wish 
of  her  heart;  so  the  holy  women,  holding  Him  by  the  feet, 
when,  being  risen.  He  met  them,  and  said,  All  hail!  so  the 
eleven,  meeting  Him  by  appointment  in  Galilee.  So  S.  Peter, 
after  the  draught  of  fishes,  "fell  down  at  Jesus'  knees',"  the 
more  overpowered  by  the  greatness  of  the  miracle,  because 
of  the  nearness  of  Him  who  wrought  it ;  coming  into  his 
boat,  and  directing  him  where  and  when  to  cast  the  net. 
So  Magdalene,  drawn  to  Him  by  His  presence  in  the  Phari- 
see's house ;  so  the  grateful  leper,  turning  round  to  Him 
before  He  Avas  out  of  sight;  and  the  eager,  rich  young  man. 
So  Zaccheus,  at  His  coming  into  his  house ;  so  the  blind 
man  in  S.  John  ix.,  "  Thou  hast  both  seen  Him,  and  it  is 
He  that  talketh  with  thee  ....  and  he  worshipped  Him." 
So  S.  Thomas,  on  His  specially  addressing  him ;  (for  in- 
voking Him  as  his  Lord  and  God  was  surely  an  act  of  wor- 
ship;) so  Cornelius  to  S.  Peter;  so  the  jailor  to  S.  Paul  and 
Silas  ;  so  S.  John  t  j  the  Angel. 

§.  8.  But  three  cases  there  are,  which  bring  out  this  law  of 
devotion  (so  to  call  it)  in  a  peculiar  and  very  wonderful  way. 

'  1  Sam.  ii.  1.  ^  2  Kings  iv.  .37.     Cf.  2  Chron.  xx.  18;  Dan.  ii.  19. 

'  S.  Luke  V.  8. 


G      llie  Magnificat  has  the  Tone  of  Eucharistical  Worship. 

Chap.  I.  To  Maiy  of  Bethany  it  was  said,  "The  Master  is  come,  and 
calleth  for  thee ;"  for  thee  in  particular, — for  thee  by  name  : 
what  else  can  Mary  do  but  hasten  and  throw  herself  at 
Jesus'  feet?  Not  so  Martha,  who  had  not  been  sent  for. 
And  again,  either  of  the  same  holy  woman,  or  of  another 
very  like  her,  we  read,  "  Jesus  said  unto  her,  INIary :"  it  was 
that,  His  calling  her  by  name,  His  coming  to  herself  per- 
sonally and  individually,  which  had  the  thrilling  effect  upon 
her.  She  had  heard  before  that  He  was  risen, — she  had 
heard  of  Him  "  by  the  hearing  of  the  ear,'' — but  now  she 
heard  Him  actually  speaking,  and  speaking  to  her ;  and  so 
her  eye,  which  before  only  saw  without  resting  on  Him,  came 
clearly  to  discern  Him.  It  was  the  personal  application  to 
her  by  name  which  drove  away  for  ever  her  melancholy 
dream  that  He  was  absent,  and  caused  her  to  turn  herself 
and  ciy  out  "  My  Master  !"  with  an  adoring  voice  and  ges- 
ture, as  the  context  shews;  for  the  saying,  "Touch  Me 
not,"  implies  an  attempt  on  her  part  to  embrace  His  knees, 
or  hold  Him  by  the  feet,  or  some  such  action  :  and  even  if 
it  had  not  been  written,  who  could  have  doubted  it? 

And  may  we  not  here,  too,  remember  that  other  Mary,  her 
whom  all  generations  shall  call  Blessed,  when  she  not  only 
saw  and  heard  the  Angel  declaring  the  message  of  salvation 
to  her,  and  to  us  all,  but  knew  in  herself  that  the  Holy 
Ghost  was  come  upon  her,  and  the  Power  of  the  Highest 
overshadowing  her,  and  that  the  Holy  Thing  that  should  be 
born  of  her  was  to  be  called  the  "Son  of  God?"  What  her 
feelings  were  we  partly  know  by  that  hymn  in  which,  as  w^e 
may  reverently  believe,  she  even  now  joins  with  the  Church 
continually :  which  hymn  is  surely  as  perfect  an  act  of 
adoration  as  ever  w^as  performed  on  earth  by  any  but  her 
divine  Son  Himself.  We  know  that  her  Maynificat  begins 
Avith  owning  the  Lord  and  God  as  her  Saviour;  with  amaze- 
ment that  He  had  regarded  "  the  lowliness  of  His  hand- 
maiden ;"  that  He  had  marked  her  out  for  a  perpetual 
blessing,  and  had  done  to  her  great  things.  In  respect  of 
the  Incarnation  itself,  then,  it  was  not  only  the  immensity 
of  the  Gift,  but  its  inconceivably  near  approach  also  to  the 
Receiver,  which  she  was  taught  of  the  Holy  Ghost  adoringly 


No  Gift  so  fjrcat  or  so  near  as  the  EacJiarist.  7 

to  acknoAvledge.     Why  or  how  should  it  be  otherwise  in  re-  Chap.  T. 
spect  of  that  which  divines  have  truly  called  '^the  extension 
of  the  Incarnation," — the  participation  of  the  Incarnate  One 
by  His  true  members,  in  and  througli  the  spiritual  eating 
and  drinking  of  His  present  Body  and  Blood  ? 

§.  9.  Thus  it  would  appear  that  God's  holy  Word  from  be- 
ginning to  end  abounds  in  examples  to  sanction  those  natural 
instincts  of  the  devout  and  loving  heart,  which  prompt  to 
deeper  and  more  intense  adoration  in  proportion  to  the 
greatness  of  the  gift,  and  the  directness  with  which  it  comes 
straight  to  the  receiver  from  Almighty  God. 

Now  the  gift  in  the  Holy  Eucharist  is  Christ  Himself — all 
good  gifts  in  one;  and  that  in  an  immense,  inconceivable  de- 
gree. And  how  can  we  conceive  even  Power  Almighty  to  bring 
it  more  closely  and  more  directly  home  to  each  one  of  us, 
than  when  His  Word  commands  and  His  Spirit  enables  us  to 
receive  Him  as  it  were  spiritual  mea);  and  drink  ?  entering  into 
and  penetrating  thoroughly  the  whole  being  of  the  renewed 
man,  somewhat  in  the  same  way  as  the  virtue  of  wholesome 
meat  and  drink  diffuses  itself  through  a  healthful  body  :  only, 
as  we  all  know,  with  this  great  difference,  (among  others,) — 
that  earthly  meat  and  drink  is  taken  up  and  changed  into 
parts  of  our  earthly  frame,  whereas  the  work  of  this  heavenly 
nourishment  is  to  transform  our  being  into  itself;  to  change 
us  after  His  image,  "  from  glory  to  glorj'^,"  from  the  fainter 
to  the  more  perfect  brightness ;  until  ''  our  sinful  bodies  be 
made  clean  by  His  Body,  and  our  souls  washed  through  His 
most  precious  Blood ;  and  we  dwell  evermore  in  Him,  and 
He  in  us  :"  "  we  in  Him,"  as  members  of  "  His  mystical 
Body,  which  is  the  blessed  company  of  all  faithful  people ;" 
"  He  in  us,"  by  a  real  and  unspeakable  union  with  His 
divine  Person,  vouchsafod  to  us  through  a  real  and  entirely 
spiritual  participation  of  that  Flesh  and  Blood  which  He 
took  of  our  Father  Adam  through  the  Blessed  Virgin  Mary ; 
Avherewith  He  suffered  on  the  Cross,  wherewith  also  He  now 
appears  day  and  night  before  His  Father  in  heaven  for  us. 
So  that  a  h^y  man  of  our  own  Church  was  not  afraid  thus  to 
write  of  this^acramcnt : — 


8      All  Grounds  of  Worship  made  intense  in  the  Eucharist  : 

Chap.  I.  "By  the  way  of  nourishiucnt  and  strength 

Thon  creep' st  into  my  breast, 
Making  Thy  way  my  rest, 
And  Thy  small  quantities  my  length, 
"Which  spread  their  forces  into  every  part, 
Meetiuff  sin's  force  and  art. 


"  Thy  grace,  which  with  these  elements  comes, 

Knoweth  the  ready  way. 

And  hath  the  privy  key, 
Opening  the  soul's  most  subtle  rooms  •"." 

§.  10.  The  Slim  is  this.  Renewed  nature  prompts  the  Chris- 
tian, and  Holy  Scripture  from  beginning  to  end  encoui'ages 
him,  to  use  special  adoration  to  Almighty  God  at  the  receiv- 
ing of  any  special  gift; — adoration  the  more  earnest  and  in- 
tense as  the  gift  is  greater,  and  the  appropriation  of  it  to  the 
worshipper  himself  more  entire  and  direct.  So  it  is  with  all 
lesser,  all  partial  gifts ;  how  then  should  it  not  be  so  when  we 
come  to  the  very  crown  and  fountain  of  all,  that  which  com- 
prehends all  the  rest  in  their  highest  possible  excellency,  and 
which  is  bestowed  on  each  receiver  by  way  of  most  unspeak- 
able participation  and  union, — that  gift  which  is  God  Him- 
self, as  well  as  having  God  for  its  Giver?  ''Chi'ist  in  us,"  not 
only  Christ  offered  for  us ;  a  "  divine  nature"  set  before  us, 
of  which  we  are  to  be  made  "  partakers."  Must  we  cease 
adoring  when  He  comes  not  only  as  the  Giver,  but  as  the 
Gift ;  not  only  as  the  Priest,  but  as  the  Victim ;  not  only 
as  "the  Master  of  the  Feast,"  but  as  "the  Feast  itself"?" 
Nay,  but  rather  this  very  circumstance  is  a  reason  beyond 
all  reasons  for  more  direct  and  intense  devotion. 

§.  11.  This  brings  us  to  the  third  circumstance,  mentioned 
above  as  an  obvious  motive  of  adoration  in  the  Holy  Eucha- 
rist. For  consider, — to  take  the  lowest  ground  first, — when 
men  are  receiving  a  favour  from  a  superior,  is  not  a  sense  of 
his  condescension  a  natural  ingredient  in  their  loving  ac- 
knowledgments?   and  if  there  is  any  thing  generous   and 

™  G.Herbert's  Kcinaiii.s,  p.  \)[),  oil.  "  Bp.  Taylor,  Holy  Living :  Works, 

1826.  iv.  310,  Hebcr'B  edition. 


Especially  that  of  Goifs  deep  Condescension.  9 

grateful  in  their  hearts,  do  they  not  honour  and  revere  him  Chap.  T. 
the  more  for  every  suffering,  humihation,  debasement,  in- 
dignity which  he  may  have  incurred  in  doing  them  good? 
and  can  they  well  endure  to  hide  and  repress  their  venera- 
tion for  him  ?  are  they  not  the  more  bent  on  avowing  it, 
the  more  they  see  him  slighted  by  others,  possibly  on  this 
very  account,  that  he  had  not  spared  so  to  demean  himself 
for  their  sake  ? 

Caleb  "  stilled  the  people  before  Moses,'^  when  the  spies 
were  setting  them  against  him".  Joshua  was  jealous  for 
Moses'  sake,  when  some  appeared  to  be  prophesying  without 
commission  from  himP.  It  is  plain  that  their  loyalty  to  him 
was  quickened  by  the  reproach  they  saw  him  enduring.  So 
all  the  dark  feelings  and  speeches  of  the  unhappy  Saul  con- 
cerning David,  served  but  to  settle  Jonathan's  heart  in  loving 
and  honouring  him  more  than  ever.  So  Shimei's  cursing 
Dand  in  his  affliction  kindled  the  zeal  of  his  soldiers  and 
servants. 

And  our  Master,  when  He  was  with  us  in  the  flesh,  more 
than  once  gave  token  of  especial  approbation  and  blessing 
to  those  who  confessed  Him  the  more  unreservedly  for  the 
wrong  that  was  done  Him ;  as  to  the  sinful  woman,  who,  un- 
consciously or  not,  supplied  the  Pharisee's  discourtesy  by  a 
washing,  anointing,  and  salutation  of  her  own;  to  Simon 
Peter,  speaking  out  before  the  rest,  to  own  as  the  words  of 
eternal  life  those  sayings  about  Holy  Communion,  which 
had  just  driven  away  many  of  the  disciples  in  disgust ;  and 
very  significantly  to  the  man  born  blind,  when  he  in  dutiful 
and  pious  gratitude  had  stood  up  for  Christ,  his  Restorer, 
against  the  Pharisees,  and  had  incurred  their  scorn  and 
hatred.  "Thou  wast  altogether  born  in  sin,  and  dost  thou 
teach  us  ?  and  they  cast  him  out.  Jesus  heard  that  they 
had  cast  him  out ;  and  when  He  had  found  him,  He  said  unto 
him,  Dost  thou  believe  on  the  Son  of  God  ?  he  answered  and 
said,  Who  is  he.  Lord,  that  I  might  believe  on  Him  ?  And 
Jesus  said  unto  him,  Thou  hast  both  seen  Him,  and  it  is  He 
that  talketh  with  thee.  And  he  said,  Lord,  I  believe.  And 
he  worshipped  Him^."   The  Pharisees'  reviling  of  Christ,  and 

"  Numbers  xiii.  30.  ^  Numbers  xi.  28.  i  S.  John  ix.  34—  38. 


10     The  Penitent  Thief  a  Model  of  Eucharistical  IForship. 

CnAP.  I.  of  himself  for  Christ's  sake,  led  him  not  only  to  belief,  but 
to  adoration. 

And  what  shall  we  say  of  the  Thief  on  the  Cross  ?     It  may 
appear  by  the  tenor  of  the    sacred  history,  that  the  provi- 
dential instrument  of  his  conversion  was  the  revilings  of  the 
crowd  and  of  his  fellow-malefactor, — in  which  he  himself  at 
first  ignorantly  joined, — so    meekly  and  majestically  borne 
by  the  holy  Jesus.     When  he  saw  that,  he  perceived  at  once 
that  "This  Man  hath  done  nothing  amiss;"  and  he  became 
the  first  to  know  and  own  Christ,    "  and  the  powxr  of  His 
resurrection,    and    the    fellowship    of   His    sufferings,   being 
made  conformable  unto  His  deaths"  The  deep  veneration  he 
had  conceived  for  our  Lord,  as  for  an  innocent  INIan  receiving 
the  due    reward  of  such  wicked  deeds  as  his  own,  was  re- 
warded with  an  adoring  faith  in  Him  as  Lord  and  Judge  of 
the  whole  world ;  and  he  became  the  first  example  of  those 
who  should  be  saved  by  the  blessed  Cross.     And  beholding 
liis  Lord's  glory  through  the  veil  of  His  extreme  humilia- 
tion, and  taught  fi'om  above  to  understand  that  for  that  very 
humiliation's  sake  he  was  to  surrender  himself  entirely  to 
Christ, — to  worship  Him  with  all  the  powers  of  his  soul, — lie 
became  also  a  pattern  for  all  who  would  be  worthy  commu- 
nicants.      For  what    is    that  which  we  remember  specially, 
and  on  which  w^e  fix  our  mind's  eye  in  Holy  Communion, 
but  the  same  which  he  then  saw  with  his  bodilj'^  eyes  ? — the 
Body  and  Blood  of  Christ,  i.  e.  Christ  Himself,  offered  up  by 
Himself  for  that  thief  and  for  each  one  of  us?    And  if  he 
worshipped,  and  was  blessed,  why  not  we  ? 

We  seem  to  have  been  drawn  up  unawares,  by  this  enu- 
meration of  examples,  from  the  contemplation  of  a  high 
moral  sentiment  to  that  of  a  cardinal  principle  in  the  king- 
dom of  heaven ;  for  such  undoubtedly  has  ever  been  the 
rule  of  acknowledging  Christ's  Incarnation,  and  all  His  con- 
descensions and  humiliations  consequent  upon  it,  by  special 
and  express  acts  of  homage  and  worship,  inward  and  out- 
waru,  according  to  the  time  and  occasion. 

But  this  topic  may  better  be  referred  to  the  second  and 

'  riiilipj).  iii.  10. 


The  Antecedent  Presumption  is  in  favour  of  Worship.      11 

third  heads  of  our  proposed  enquiry, — AYhat  are  the  more  Chap.  I. 
direct  bearings  of  Holy  Scripture,  and  ancient  Church  tes- 
timonies, on  the  practice  of  worshipping  Christ  in  the  Eu- 
charist ? 


CHAPTER  II. 

SUGGESTIONS  OF  HOLY  SCRIPTURE. 

§  1.  After  what  has  been  alleged,  it  will  not,  I  think,  be 
assuming  too  much,  if  wq  turn  to  those  passages  of  our 
Bibles  which  more  immediately  relate  to  the  Eucharist  and 
the  great  theological  verities  connected  with  it,  in  the  ex- 
pectation of  finding  the  worship  of  Christ  in  that  Sacrament 
rather  enjoined  than  discouraged;  seeing  that  therein  are 
combined  and  concentrated,  in  a  manner  and  degree  past 
human  imagining,  the  several  reasons  and  occasions  of  spe- 
cial worship,  such  as,  in  minor  instances,  natural  piety  points 
them  out  to  us,  and  as  they  are  everywhere  recognised  by 
Holy  Scripture  and  the  Church.  There  is  (1.)  a  peculiar 
Presence  of  the  Most  High;  (2.)  bringing  with  it  an  awful, 
an  infinite  blessing ;  (3.)  appropriating  it,  moreover,  to  each 
one  of  us  in  a  way  inconceivably  near  and  intimate ;  and  (4.) 
with  a  measure  of  condescension  smd  humiliation  on  His 
part,  such  as  could  not  have  entered  into  the  heart  of  man 
to  conceive.  Surely  if,  notwithstanding  all  this,  our  Lord's 
will  is  that  we  should  not  so  adore  Him,  we  might  expect  to 
find  somewhere  a  distinct  prohibition  of  the  practice.  The 
onus  prot)andi  lies  upon  those  who  would  restrain  us.  We 
may  require  them,  in  legal  phrase,  to  "  shew  cause'^  from 
the  Word  of  God,  as  understood  always,  everywhere,  and  by 
all,  why  we  should  do  violence  to  so  many  instincts  of  our 
nature.  As  Bishop  Taylor  has  taught  us  to  ask,  "  If  Christ 
be  there,  why  are  we  not  to  worship  ?"  I  say  again.  According 
to  all  sound  rules  of  argument,  it  is  rather  our  right  to  call 
upon  those  who  censure  the  practice  to  cite  some  text  for- 
bidding it,  than  it  is  theirs  to  call  upon  us  for  one  expressly 
enjoining  it. 

It  has  been  repeated  over  and  over  again,  that  neither  our 


12  Worship  due  to  C/irisfs  Manhood 

Chap.  II.  Lord,  in  the  words  of  institution,  nor  S.  Paul  in  his  inspired 
comment  on  them,  has  said  anything  about  worshipping 
Christ  there  present  ''under  the  form"  (or  "outward  part") 
'' of  Bread  and  "VVine;"  aud  therefore,  that  to  abstain  from 
such  worship  is  the  safer  way.  "  If  it  be  not  commanded, 
it  is  virtually  forbidden."  Perhaps  the  foregoing  considera- 
.tions  may  lead  some  to  invert  the  argument,  and  say  rather, 
*'If  not  forbidden,  it  is  virtually  commanded." 

I  proceed  to  point  out  in  Holy  Scripture  what  appears  to 
me  a  very  strong  additional  argument  for  the  practice, — 
a  complete  justification,  even  if  it  do  not  amount  to  an  im- 
plicit recommendation  of  it. 

§  2.  Carrying  on  the  idea  with  which  the  former  section 
ended,  may  we  not  say,  that  throughout  Holy  Scripture,  as 
afterwards  throughout  the  traditions  of  the  Catholic  Church, 
is  discernible  an  evident  anxiety  (so  to  speak)  to  preserve, 
and  encourage,  and  impress  on  all  believers  this  portion 
especially  of  the  sacred  doctrine  of  the  Incarnation,  That 
"  the  Manhood  is  taken  into  God  ?"  the  human  nature  abid- 
ing in  our  Lord's  Person,  true  and  entire,  from  the  very 
moment  of  His  Incarnation;  and  thenceforth  eternally  re- 
ceiving from  the  Divine  Nature,  to  which  it  is  inseparably 
united,  all  such  properties  and  perfections  as  it  might  en- 
joy without  losing  its  reality  and  ceasing  to  be  human.  The 
manifestation,  indeed,  of  these  properties  and  perfections, — 
the  "  Beams  of  Deity," — restrained  and  enlarged  themselves 
according  to  the  exigencies  of  the  marvellous  work  in  pro- 
gress, known  only  to  the  great  Buler  thereof;  but  in  deed 
and  in  truth  the  communication  itself  of  the  properties  of 
the  higher  nature  to  the  lower,  (to  use  a  comparatively  late 
ecclesiastical  terra,)  was  complete  within  the  limit  above- 
mentioned,  fi'om  the  very  moment  that  the  Second  Person  of 
the  Trinity  became  Man. 

§  3.  With  regard  especially  to  that  property  to  which  the 
present  enquiry  relates, — the  Epistle  to  the  Hebrews  ex- 
pressly declares,  "  When  He  bringeth  in  the  First-begotten 
into  the  world,  [eh  ti-jv  olKov/u,evi]v,)  lie  saith.  And  let  all  the 
Angels  of  God  worship  Him\"  What  is  eh  ttjv  olKovfieurjv  ? 
"  Heb.  i.  5 ;  from  Ps.  xcvii.  7,  and  Deut.  xxxii.  43.  LXX. 


as  taken  into  God.  13 

"Into  the  created  and  inhabited  worhl :"  (such  is  the  con-  Chap.  II. 
stant  use  of  the  word  in  Holy  Scripture).  Tlierefore  the 
saying,  "  Introducing  the  First-born  into  the  world/'  lite- 
rally means  "  causing  Him  to  become  one  of  the  creatures, 
one  of  the  inhabitants  of  the  world  which  God  had  made ;" 
as  He  describes  Himself,  "These  things  saith  the  Amen,  the 
faithful  and  true  witness,  the  beginning  of  the  creation  of 
God* ;"  or  as  the  Holy  Ghost  describes  Him  by  S.  Paul,  He  is 
"  the  Image  of  the  invisible  God,  the  First-born  of  every  crea- 
ture";" "the  First-born  among  many  brethren'^;"  the  First- 
born, not  in  time,  but  in  rank,  and  in  the  counsel  of  God. 

Of  course,  when  our  gracious  Lord  began  to  be  of  the 
number  of  God's  creatures^  i.  e.  at  the  time  of  His  incar- 
nation and  birth.  He  began  to  be  the  First-born  in  this 
sense.  To  that  moment,  and  to  no  other,  we  may  with 
some  confidence  affirm,  the  Apostle  carries  us  back, — as  the 
prophet  David,  whom  he  by  the  Holy  Ghost  is  interpreting, 
carries  us  forward, — in  the  words,  "  And  let  all  the  Angels  of 
God  worship  Him."  The  prophecy  we  know  was  literally  ful- 
filled :  to  the  Hebrew  Christians,  to  whom  the  Apostle  was 
writing,  it  was  matter  of  well-known  history.  At  the  very 
time  that  the  blessed  Virgin  Mary  brought  forth  her  First- 
born Son,  the  Angel  appeared  to  the  shepherds  with  the 
good  tidings  of  great  joy;  but  the  multitude  of  the  heavenly 
host,  with  their  full  hymn  of  praise,  did  not  appear  until  the 
words  of  deeper  humiliation  were  added,  "  Ye  shall  find  the 
Babe  wrapped  in  swaddling  clothes,  lying  in  a  manger."  A 
thing  which  has  been  often  observed,  and  which  is  surely 
much  to  our  present  purpose :  it  has  a  doctrinal  as  well  as  a 
moral  meaning.  Read  by  the  light  which  is  thrown  back 
upon  it  by  the  Apostle's  saying  to  the  Hebrews,  it  looks  like 
a  proclamation  from  the  Great  King,  This  is  He  whom  I 
delight  to  honour,  "  worship  Him  all  ye  gods,"  all  that  is 
called  God  in  heaven  and  in  earth ;  let  the  highest  of 
created  beings  adore  Him  with  a  special  worship  by  reason 
of  His  unspeakable  humiliation,  now  that  He  is  made  man, 
"wrapped  in  swaddling  clothes,  and  laid  in  a  manger;"  let 
them  understand  that  on  this  day  the  Father  of  all  by  the 
'  Rev.  ii.  14.  "  Coloss.  i.  15.  *  Rom.  viii.  29. 


14        The  Angels  conunanded  to  adore  Christ's  Manhood. 

Chap.  II.  Holy  Gliost  hath  become  the  Fatlier  of  tlic  Mau  Christ 
Jesus,  in  that  sense  in  which  Christ  vouchsafes  to  be  "  the 
Beginning,  the  First-born  of  ever\^  creature ;"  in  that  sense 
in  which  it  is  said  to  Him,  "  Tliou  art  My  Son,  this  day  have 
I  begotten  Theey."  God  never  said  so  to  any  of  the  An- 
gels, but  He  said  it  to  Christ,  when  He  "glorified  Him  to 
become  an  High-priest  ■/'  anointing  the  human  nature  that 
was  in  Christ  with  the  Holy  Ghost,  without  stint  or  mea- 
sure^. That  was  at  the  moment  of  His  Incarnation,  for  from 
that  moment  it  pleased  the  Father  that  in  Him  should  all 
fulness  dwell — "  all  the  fulness  of  the  Godhead  bodily/^  To 
that,  and  not  to  anything  added  by  the  Holy  Ghost  which 
liad  just  descended  upon  Him,  the  word  spoken  from  heaven 
at  His  baptism  evidently  refers  :  "  Thou  art  My  beloved  Son, 
in  Thee  I  am  well  pleased." 

So  also,  I  venture  to  think,  does  the  quotation  of  S.  Paul 
in  Acts  xiii.  33 ;  although  our  translation  would  seem  rather 
to  connect  it  with  the  resurrection  :  "  We  declare  unto  you 
glad  tidings,  how  that  the  promise  made  unto  the  fathers, 
God  hath  fulfilled  the  same  unto  us  their  children,  in  that 
He  hath  raised  up  Jesus,  [avaaTi](Ta<i  ^Irjaovv']  :  as  it  is  also 
written  in  the  second  Psalm,  '  Thou  art  My  Son ;  this  day 
have  I  begotten  Thee.' "  That  this,  not  " raised  up  again"  is 
here  the  more  natural  rendering  of  the  word  ava(TTr]<ja<i,  may 
appear  from  the  texts  cited  below ^.  The  leading  idea  seems 
to  be  that  of  "  raisimj  up  a  seed  unto  David  to  sit  on  his 
throne,"  and  also  (as  in  the  text  last  cited  below),  to  be 
a  Priest  as  well  as  a  King.  And  this  will  account  for  the 
repetition  of  the  word  with  express  reference  to  the  resurrec- 
tion in  the  following  verse  :  "  As  concerning  that  He  raised 
Hhn  from  Hie  dead,  now  no  more  to  return  to  corruption. 
He  saith  on  this  wise,  '  I  will  give  you  the  sure  mercies  of 
David.'" 

That  is  the  decree,  the  law,  Avhich  the  Father  in  the  second 
Psalm  declares,  and  the  Son  in  the  fortieth  Psalm  accepts 
*'in  the  midst  of  His  heart."     Henceforth  for  ever  the  Son 

y  Ilcb.  V.  5.  .Jer.  xxiii.  5;  K/.ek.  xxxiv.  23;    Acts 

^  S.  John  iii.  .31..  ii.  30 ;    S.  Mattli.  xxii.  21;    Horn.  xv. 

"  Deut.  xviii.  15;  2  Sam.  vii.  12;       12,  from  Isaiah  xi.  10;  Heb.  vii.  11. 


They  did  so  at  Ilia  Birtli,  and  aflcr  His  BaptisDi.         15 

is  made  perfect  Man,  and  as  Man  is  to  be  adored  with  special  Chap.  II. 
adoration  by  all  the  Angels  of  heaven. 

§.  4.  Observe  again,  according  to  this  interpretation,  the 
deep  significance  of  that  which  is  written  by  two  Evangelists 
out  of  three  in  their  report  of  our  Lord's  temptation.  In 
S.  Matthew  we  read,  "  The  devil  leaveth  Him,  and  behold 
Angels  came  and  ministered  unto  Him.'^  But  in  S.  Mark, 
from  tiie  condensation  of  the  narrative,  the  lesson  of  adora- 
tion is  brought  out  in  a  still  more  striking  manner :  "  There 
came  a  Voice  from  Heaven,  saying,  Thou  art  INIy  beloved  Son, 
in  Avhora  I  am  avcU  pleased.  And  immediately  the  Spirit 
driveth  Him  into  the  wilderness.  And  He  was  there  in  the 
wilderness  forty  days,  tempted  of  Satan ;  and  was  with  the 
wild  beasts;  and  the  Angels  ministered  unto  Him"'." 

There  is  a  mysterious  correspondence,  if  I  mistake  not, 
between  the  order  of  these  events  and  of  those  which  hap- 
pened on  Christmas  night.  First,  in  both  cases  alike,  A^'gels 
and  men  are  called  upon  to  take  notice  that  the  human 
presence  of  our  Lord  is  the  presence  of  the  Only-begotten 
Son :  with  this  difference,  however,  that  at  Bethlehem  it  was 
the  actual  Incarnation  of  the  Word,  His  taking  to  Himself  a 
natural  body;  by  the  river  Jordan,  it  was  His  taking  to 
Himself  His  mystical  body,  typified  in  His  baptism,  to  which 
the  Voice  from  the  excellent  glory  referred.  So  we  are  in- 
structed by  one  of  the  earliest  fathers,  S.  Clement  of  Alex- 
andria :  ''  Unto  the  Lord  at  His  baptism  sounded  out  from 
heaven  a  Voice,  the  Witness  to  the  Beloved,  '  Thou  art  My 
Son,  this  day  have  I  begotten  Thee.'  ....  Whether  these 
people  will  or  no,  must  they  not  confess  that  the  perfect 
Word,  Offspring  of  the  perfect  Father,  was  perfectly  regene- 
rated by  ivay  of  economy  and  prefiguration .?....  Now  this 
same  happens  also  to  us,  of  whom  our  Lord  became  the  re- 
presentation. In  baptism  we  are  illuminated,  in  illumination 
adopted,  in  adoption  perfected,  in  perfection  immortalized. 
His  word  is,  '  I  said,  ye  are  gods,  and  children  of  the 
Highest,  all  of  you '^.'^  Angelical  service  follows  in  both,  but 
in  neither  immediately.  The  hymn  of  congratulation  at  our 
Lord's  birth,  and  the  lowly  ministry  and  homage  after  the 

^  S.Mark  i.  11—13.  =  Paedag.  i.  25,  26. 


K)  Angelical  Homage  to  our  Lord  in  II is  Agon//. 

Chap.  II.  proclamation  at  His  baptism,  (the  former  of  which  we  know 
was  accompanied  with  adoration ;  and  how  can  we  doubt  it 
concerning  the  other  ?)  were  each  of  them  reserved,  as  it 
were,  until  His  mysterious  humiliation  had  been  announced 
by  additional  circumstances.  The  multitude  of  the  heavenly 
host  did  not  sing  Gloria  in  Excelsis  until  they  had  heard  of 
the  swaddling  bands  and  the  manger;  the  Angels  did  not 
come  and  minister  unto  Him  who  was  declared  the  only- 
begotten  and  beloved  Son  until  He  had  been  cast  out  into 
the  wilderness,  had  abode  there  forty  days  fasting,  with  no 
companions  but  the  wild  beasts,  and  (most  mysterious  and 
fearful  self-abasement,)  Satan  tempting  Him.  Then,  not 
before,  they  were  allowed  to  shew  themselves  at  hand  with 
their  adoring  homage, — homage  paid  as  to  Him  whom  they 
knew'  to  be  their  Lord  and  their  God,  and  accepted  by  Him 
just  after  he  had  re-affirmed  the  rule,  binding  alike  on  angel 
and  man,  ''  Thou  shalt  worship  the  Lord  thy  God,  and  Him 
only  shalt  thou  serve." 

§,  5.  The  same  words  were  once  again  uttered  by  the 
same  voice  at  our  Lord's  transfiguration :  an  earnest,  no 
doubt,  of  His  glory  after  His  resurrection ;  but  as  they  w^ere 
not  then  accompanied  by  any  special  humiliation,  so  neither 
was  there  any  response  of  angelic  praise  and  worship. 

§.  6.  But  the  next  occasion  on  which  we  do  read  of  such 
ministration  being  accepted  by  our  Lord  after  the  flesh,  is 
when  He  was  in  the  lowest  and  saddest  of  His  agony  :  "  His 
sweat  was  as  it  were  great  drops  of  blood  falling  dow^n  to 
the  ground. — And  there  appeared  an  Angel  unto  Him  from 
heaven,  strengthening  Him''."  S.Luke,  who  singly  relates 
this,  had  omitted  the  homage  of  the  Angels  in  his  account  of 
the  temptation,  but  had  added,  that  the  devil's  then  depart- 
ing from  our  Lord  was  but  "  for  a  season ;"  i.  e.  until  the 
moment  came  which  in  the  same  Gospel  is  described  as  the 
'^  hour"  of  Christ's  enemies,  "  and  the  power  of  darkness." 
As  though  the  good  and  bad  spirits  stood  watching  in  their 
several  ways  for  each  new  step  in  the  process  whereby  He  was 
"  emptying  Himself  of  His  glory  ;"  the  one  to  indulge  in  their 
despairing  fierceness,  the  other  to   pour  themselves  out  in 

''  S.  Luke  xxii.  41 — *1. 


lloic  our  Lord  icas  "seen  of  Angels.^'  17 

adoring  love  and  duty.  Thus  both  the  one  and  the  other  Chap.  II. 
sort  became  witnesses — the  one  willing,  the  other  unwilling — 
of  His  condescension,  and  of  the  victory  thereby  achieved ; 
as  the  same  Father  again  writes :  "  The  Lord  after  His 
baptism  is  tossed  as  with  a  tempest  for  a  type  of  us,  and 
Cometh  first  to  be  with  wild  beasts  in  the  wilderness ;  then 
having  overcome  these  and  their  prince,  He,  as  now  a  true 
King,  is  ministered  unto  by  Angels.  For  He  who  in  the 
flesh  overcame  Angels,  good  reason  is  it  that  Angels  should 
now  be  His  servants^." 

There  were  Angels  attending,  too,  on  Christ's  resurrection, 
but  employed  chiefly,  as  far  as  we  are  told,  in  guarding  His 
tomb  and  grave-clothes,  and  other  tokens  of  humiliation,  and 
by  them  declaring  His  glory  to  those  who  came  seeking  Him. 

§  7.  Thus  from  the  moment  of  His  Incarnation,  while  yet 
in  this  world  under  the  veil  of  His  flesh,  as  well  as  afterwards, 
now  and  unto  the  end  of  the  world,  while  He  is  being  "jus- 
tified in  the  Spirit  V — shewn  all  holy  and  righteous  by  the 
dispensation  of  the  Holy  Ghost, — Jesus  Christ  was  and  is 
*'  seen  of  Angels  ;"  or  rather,  as  holy  writers  take  it,  "  hath 
appeared  nnto  Angels.'^  For  "that  is  said  to  appear  which 
hath  it  in  its  own  power  to  be  seen  or  not  to  be  seen,  and  is 
not  under  the  power  of  the  person  seeing.  Thus  we  say  not, 
'  The  stone  appears  to  me,'  but  '  I  see  the  stone.'  If,  there- 
fore, an  Angel  had  it  in  his  own  nature  or  power  to  see  the 
Word,  it  would  not  be  said  that  the  Word  '  appeared'  unto 
him,  but  rather  that  he  himself  saw  the  Word  when  he  would. 
And  therefore  the  Apostle  saith,  '  He  appeared  unto  Angels,' 
because  in  their  own  nature  they  saw  Him  not.  And  true  it 
is  that  from  the  beginning  He  appeared  unto  the  Angels, 
when  upon  their  conversion  to  Him  He  made  them  par- 
takers of  a  divine  nature ;  but  when  He  was  made  flesh, 
many  mysteries  became  known  to  the  Angels  which  they  had 
not  known  beforee."  These  are  the  things  which  they  stoop 
down  from  heaven  "to  look  into," — the  sufl'erings  of  their 
Lord  and  ours,  and  the  glories  that  follow :  the  sufl'erings 
first,  and  then   the   glories;  in  that  order  "the    manifold 

*  S,   Clem.  Alex.  Fragra.,  series  i.  '  1  Tim.  iii.  16. 

§  85.  K  Aquin.  in  1  Ep.  ad  Tim.  c.  iii,  IG. 


18  Good  and  had  Angels  icaiting  on  tlic  Euchanst, 

Chap.  II.  wisdom  of  God"  is  "  made  known  by  the  Church  to  tlie 
principalities  and  powers  in  heavenly  places ;"  and  whatever 
may  be  said  of  us  fallen  creatures,  with  them,  we  are  sure, 
to  know  is  to  worship. 

§  8.  Just  as,  on  the  other  side,  the  evil  Spirits,  "the  princes 
of  this  world'',"  came  to  know  by  degrees  the  ''wisdom" 
which  the  gospel  "  speaks  among  them  that  are  perfect ;"  a 
kind  of  "  wisdom  not  of  this  world,"  but  the  "  wisdom  of 
God  in  a  mystery ;"  a  wisdom  which  they  knew  not  at  first, 
for  "  had  they  known  it,  they  would  not  have  crucified  the 
Lord  of  Glory ;"  and  as  they  knew  more  of  it,  they  hated 
and  scorned  it  more  and  more,  as  it  is  written,  "  The  devil 
is  come  down  unto  you,  having  great  wrath,  because  he 
knoweth  that  he  hath  but  a  short  time."  So  from  the  be- 
ginning the  Church  taught,  "  There  were  three  mysteries 
unknown  to  the  prince  of  this  world — the  virginity  of  Mary, 
her  lying-in  at  Bethlehem,  and  the  true  account  of  our 
Lord's  death ;  three  mysteries  most  worthy  to  be  proclaimed 
aloud,  yet  wrought  in  the  silence  of  God';"  aud  the  spite 
and  malice  of  the  devil  was  as  discernible  in  regard  of  each 
of  these  mysteries,  when  he  came  to  know  them,  as  was  the 
joy  and  salutation  of  the  Angels;  Herod,  and  the  Pharisees, 
aud  Judas,  being  his  instruments, 

§  9.  That  which,  according  to  the  same  authority,  takes 
place  in  the  spiritual  world  among  the  good  and  bad  Angels 
invisibly  attending  on  every  Holy  Communion,  is  but  another 
step  in  the  same  process.  From  the  beginning  it  has  been 
understood  that  the  blessed  Angels  are  ever  at  hand  attend- 
ing on  the  Christian  altar,  taking  part  in  our  hymns  and 
thanksgivings,  and  wafting  upward  in  a  mysterious  way  all 
our  dutiful  prayers  and  oflFerings.  St.  Paul"^  makes  this  well- 
known  fact  a  principle  on  which  Christians  ought  to  regulate 
all  their  demeanour,  even  their  dress,  in  doing  God  service. 
"A  woman  ought  to  have  power,"  i.e.  some  mark  of  her 
being  under  power  and  authority,  "on  her  head,  because  of 
the  Angels ;"  that  everything  may  be  done  decently,  and  in 
order,  in  the  presence  of  those  glorious  beings.     And  on  the 

>•  1  Cor.  ii.  G— 8.  '  S.  Ignatius  ad  Eplies.  c.  19.  ''  1  Cor.  xi.  10. 


a  Token  of  our  Lord's  adorable  Presence.  19 

other  hand,  Satan  was  waiting  at  the  very  first  Eucharist  of  Chap.  II. 
all  to  enter  into  Judas  Iscariot ;  and  Ave  know  what  great  and 
peculiar  danger  there  is  of  his  entering  in  and  re-possessing 
unworthy  communicants. 

Why  are  the  Angels  so  especially  present, — why  is  Satan 
so  to  be  feared  as  near  at  hand, — in  Holy  Communion,  more 
than  in  other  Church  ceremonies  ?  Surely  because  the  Gift 
is  greater  and  nearer,  and  more  distinctly  applied  to  each  one, 
and  that  with  more  unreserved  condescension  on  the  part  of 
the  Giver,  than  on  any  other  occasion  in  the  Christian  life. 
Surely  because  it  is  the  Word  made  Flesh,  personally  pre- 
sent and  revealed  in  the  truth  of  His  human  nature,  and 
offering  thereby  to  make  His  own  partakers  of  His  divine 
nature  also :  and  "  wheresoever  the  Carcase,''  the  holy  slain 
Bod}^  is,  ''thither  will  the  eagles  be  gathered  together;''  the 
good,  and  saintly,  and  angelical  Spirits  to  feed  on  it, — the 
Judases  and  enemies  of  Christ  to  mangle  and  to  scorn  it. 

§  10.  All  this  is  no  more  than  Holy  Scripture,  as  in- 
terpreted by  the  ancient  Church,  plainly  teaches;  and  all 
this  plainly  implies  a  Real  objective  Presence  of  the  Body 
and  Blood  of  Christ,  and  that  to  be  both  eaten  and  wor- 
shipped, in  Holy  Communion.  It  implies  such  an  union  of 
condescension  and  power  for  the  deification  (so  termed  by 
the  Fathers)  of  each  one  of  us  ^,  as  the  very  Incarnation  and 
Cross  exhibited  for  the  salvation  and  redemption  of  all  man- 
kind. Therefore,  as  our  Lord  newly  incarnate,  and  nailed 
to  His  Cross,  was  to  be  specially  adored  by  men  and  Angels, 
so  also  in  this  Sacrament. 

§  11.  Other  scriptural  facts  and  associations  tending  to 
the  same  conclusion  are.  First,  The  reverence  ordained  to  be 
paid,  and  always  paid  from  the  beginning,  to  the  Name  of 
Jesus  above  all  other  names ;  to  the  sign  of  the  Cross  above 
all  other  signs ;  to  the  Gospels  above  other  portions  of  Holy 
Scripture;  and  to  Nazareth,  Bethlehem,  Calvary,  above  all 
other  places. 

Secondly,  The  peculiar  significancy  and  use  of  the  term 
Son  of  Man. 

'  Cf.  2  S.  Pet.  i.  4. 

c  2 


20         Jesus  a  Name  of  Humiliation ,  fherefore  honoured 

Chap.  II.  Thirdly,  The  ways  iu  whicli  believers,  while  He  was  yet  on 
earth,  found  themselves  gradually  and  instinctively  drawn  to 
worship  Him  present  iu  the  flesh,  and  the  manner  in  which 
He  received  that  worship. 

Fourthly,  and  above  all,  The  account  constantly  given  of 
the  rationale  of  the  Holy  Eucliarist  itself,  both  as  a  sacrifice, 
and  as  a  sacrificial  feast, 

§  12.  As  the  Body  of  Jesus  during  His  earthly  sojourn 
was  marked  out  to  be  honoured  by  the  holy  Angels,  so 
afterwards  was  the  Name  of  Jesus  also ;  and,  as  we  may 
reverently  believe,  for  a  like  cause.  The  Body  was  to  be 
especially  glorified,  as  being  the  inferior  part  of  Christ's  in- 
ferior nature ;  the  very  footstool,  as  the  Psalmist  speaks,  of 
His  feet  ^ ;  the  flesh  of  the  seed  of  the  woman,  which  was  to 
be  bruised.  In  like  manner,  because  Jesus  is  (humanly 
speaking)  the  name  given  to  Him  by  a  poor  man  as  a  poor 
woman's  child, — the  name  by  which  He  was  ordinarily  known 
when  supposed  to  be  a  mere  man  among  men, — because  people 
called  Him  by  that  name  while  He  went  up  and  down  as  a 
carpenter's  son,  and  Himself  a  carpenter,  in  the  despised  village 
of  Nazareth  : — because  it  was  a  name  associated  in  the  minds 
of  all  His  acquaintance,  during  the  first  thirty  years  of  His 
life,  with  the  tasks  and  cares,  and  the  very  tools,  of  that  ordi- 
nary trade;  with  recollections,  indeed,  of  a  most  blameless 
and  devout  demeanour,  but  not  as  yet  with  anything  tran- 
scendent, supernatural,  or  divine : — because  it  was  the  name 
which,  being  connected  with  Nazareth,  (out  of  which  town,  it 
was  taken  for  granted,  no  good  thing  could  come,)  proved 
afterwards  through  His  whole  ministry  a  most  effectual 
stumbling-block  to  those  who  were  unwilling  to  believe : 
because  it  was  the  name  whereby  He  Avas  described  as  a 
Nazarene,  the  name  which  His  enemies  in  mockery  wrote 
upon  His  cross,  as  contrasting  most  signally  with  His  high 
and  sacred  claims :  because  it  was  the  name  whereby  He 
should  be  named  in  scorn  among  all  generations  of  the  un- 
believing,— (whether  worldly-minded  Romans,  who  could  not 
endure  to  be  told  "that  there  is  another  King,  one  Jesus;" 
or  bigoted  Jews,  exasperated  by  the  notion  that  "  this  Jesus 

"'  Ps.  xclx.  5. 


by  Angels,  good  and  bad;  instrumental  in  Miracles.       21 

of  Nazareth  sliall  destroy  this  place,  and  change  the  customs  Chap.  II. 
which  Moses  delivered/'  and  convinced  therefore,  with  Saul, 
that  they  ought  to  do  the  most  they  could  contrary  to  His 
name ;  or  apostate  Mahometans  and  heretics,  in  the  East  or 
in  the  West,  delighting  to  call  Him  by  that  one  of  all  His 
titles  which  they  take  to  be  merely  of  earth  :) — in  one  word, 
because  it  is  the  name  most  expressive  of  His  humiliation, 
therefore  His  thoughtful  servants  would  instinctively  select 
it  in  preference  to  all  His  other  names  for  especial  honour 
and  reverence. 

§  13.  And  so  we  see  they  did,  prompted  not  by  their 
feelings  only,  but  by  the  special  inspiration  of  God's  Holy 
Spirit,  whose  will  it  was  that  in  this  way  the  dignity  of 
Christ  the  Son  of  God,  and  His  most  true  Incarnation,  might 
never  want  a  witness.  The  Angels  called  Him  by  that  name 
to  His  honour,  remembering,  no  doubt,  how  they  had  brought 
it  from  heaven,  "Be  not  affrighted;  ye  seek  Jesus  of  Naza- 
reth, which  was  crucified";'^  and  the  evil  Spirits  in  their  tor- 
menting dread  of  Him, — "  What  have  we  to  do  with  Thee, 
Jesus,  Thou  Son  of  God '?"  "  What  have  I  to  do  with  Thee, 
Thou  Jesus  of  Nazareth"  ?"  "  What  have  I  to  do  with  Thee, 
Jesus,  Thou  Son  of  the  most  high  GodP  ?"  By  that  name, 
in  preference  to  all  others,  the  disciples  proclaimed  Him  after 
His  deaths,  and  the  Apostles  after  His  ascension "".  In  that 
name  they  wrought  their  miracles ^ :  "In  the  Name  of  Jesus 
Christ  of  Nazareth  rise  up  and  walk  ;"  "  ^neas,  Jesus  Christ 
maketh  thee  whole;"  "I  command  thee  in  the  Name  of 
Jesus  Christ  to  come  out  of  her."  By  that  name  the  forgers 
of  lies  pretended  to  cast  out  evil  spirits  :  "  I  adjure  thee," 
they  cried,  "by  Jesus,  whom  Paul  preacheth*."  To  the 
Name  of  Jesus  were  annexed  all  saving  as  well  as  healing 
powers  ;  "  By  the  Name  of  Jesus  Christ  of  Nazareth,  whom 
ye  crucified,  whom  God  raised  from  the  dead,  even  by  Him 
doth  this  man  stand  here  before  you  whole :  neither  is  there 
salvation  in  any  other ;  for  there  is  none  other  name  under 
heaven  given  among  men,  whereby  we  must  be  saved." 

°  S.  Mark  xvi.  6.  '  Luke  xxiv.  19. 

»  S.Mark  i.  24.  •  Acts  iii.  6;  ix.  34;  xvi.  18. 

P  S.  Mark  v.  7.  *  Acts  xix.  13. 

1  Acta  ii.  22. 


22  Preror/atives  of  the  Name  of  Jcsas  : 

Chap.  II.  Therefore  to  the  Name  of  Jesus,  rather  than  to  any  other, 
are  to  be  referred  the  many  promises  made  by  God  Al- 
mighty concerning  His  Name ;  whether  things  are  said  to  be 
done  Tft)  ovoixan,  "  by  the  use  and  instrumentality  of  it,"  as 
in  S.  Matt.  vii.  22,  "  Lord,  Lord,  have  we  not  prophesied 
in  Thy  Name  ?  and  in  Thy  Name  have  cast  out  devils  ?  and 
in  Thy  Name  done  many  wonderful  works?"  or  ev  tw  ovo- 
fiari,  implying  that  it  is  He,  not  the  visible  agent,  who 
doeth  the  work,  or  obtaineth  the  blessing,  as  in  St.  Mark 
xvi.  17,  "In  My  Name  they  shall  cast  out  devils;"  and  S. 
Luke  X.  17,  "Lord,  even  the  very  devils  are  subject  unto  us 
through  Thy  Name  ;"  and  especially  in  the  gracious  promises 
near  the  end  of  S.  John's  Gospel,  "  Whatsoever  ye  shall  ask 
the  Father  in  My  Name,  He  will  do  it";" — or  et9  to  ovofxa, 
when  in  a  m3^stery  men  are  made  or  accounted  partakers  of 
the  name,  or  of  Him  who  is  named,  as  in  S.  Matt,  xviii.  20, 
"Where  two  or  three  are  gathered  together  in  My  Name;" 
xxviii.  19,  (et?  to  ovofia,)  "  Unto  the  name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost;"  and  S.  John  i.  12, 
"  But  as  many  as  received  Him,  to  them  gave  He  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on  His 
Name ;"  which  three  texts  declare  respectively  the  virtue  of 
the  communion  of  saints,  of  baptism,  and  of  faith,  for  the 
uniting  of  us  to  Christ; — or  eVt  rcS  ovofMurt,  "for  the  pro- 
nouncing or  profession  of  it;"  as  in  S.  Matt,  xviii.  5,  "Who- 
soever shall  receive  one  such  little  one  in  My  Name,  receiveth 
Me;"  and  xxiv.  5,  "Many  shall  come  in  My  Name,  saying, 
I  am  Christ;"  and  S.  Luke  xxiv.  47,  "Remission  of  sins 
should  be  preached  in  His  Name ;"  and  Acts  ii.  38,  "  Be  bap- 
tized in  the  Name  of  Jesus  Christ;" — or  Sia  to  ovofia,  "be- 
cause of  the  Name"  outwardly  called  on  them,  and  made  a 
ground  of  persecution,  as  in  S.  Matt.  xxiv.  9,  "Ye  shall  be 
hated  of  all  men  for  M}'  Name's  sake;"  and  in  S.John  xv. 
21,  "All  these  things  will  they  do  unto  you  for  My  Name's 
sake." 

§  14.   The  Apostle,  gathering  together   in  one  all  these 
and  the  like  promises,  and  the  manifold  daily  fulfilments  of 

"  In  one  instance  the  same  form  of      tion  of  Persons  in  the  Godhead  itself; 
speech  seems  to  indicate  the  distinc-      S.  John  xiv.  26. 


Rule  of  Bowing  at  it ;  Mystical  Allusions  to  it.  23 

them  to  wliicli  he  was  witness,  did  by  the  Holy  Ghost  enact  Chap.  If. 
and  pronounce  this  canon^  for  the  inward  and  outward  wor- 
ship of  all  God's  reasonable  and  understanding  creatures,  not 
only  in  time,  but  in  eternity,  That  "  at  the  Name  of  Jesus 
every  knee  should  bow^,"  Why  at  the  Name  of  Jesus,  rather 
than  at  that  of  Christ,  or  Immanuel,  or  Saviour,  or  any  other 
of  His  good  and  great  names  ?  Why  should  Jesus  be  alone 
specified,  as  the  Name  which  is  above  every  name?  Surely, 
if  the  Scrij)ture  did  not  expressly  inform  us,  yet,  from  its  in- 
direct notices,  such  as  have  now  been  exemplified,  a  sufficiently 
probable  answer  might  have  been  given  to  this  question ;  but 
now  we  are  not  left  in  the  smallest  doubt.  It  was  because, 
"  being  in  the  form  of  God,"  He  "  thought  it  not  robbery  to 
be  equal  with  God  :  but  made  Himself  of  no  reputation,  and 
took  upon  Him  the  form  of  a  servant,  and  was  made  in  the 
likeness  of  men :  and  being  found  in  fashion  as  a  man.  He 
humbled  Himself,  and  became  obedient  unto  death,  even  the 
death  of  the  cross.  Wherefore  God  also  hath  highly  exalted 
Him,  and  given  Him  a  Name  which  is  above  every  name : 
that  at  the  Name  of  Jesus  every  knee  should  bow,  of  things 
in  heaven,  and  things  in  earth,  and  things  under  the  earth ; 
and  that  every  tongue  should  confess  that  Jesus  Christ  is 
Lordj  to  the  glory  of  God  the  Father.'^  As  if  he  should 
say,  Jesus  is  His  title  of  humiliation ;  therefore  by  that  title 
He  is  evermore  to  receive  especial  homage. 

§  15.  From  Angels,  both  good  and  bad.  He  does  receive  it, 
as  we  have  seen.  In  their  several  ways  they  bow,  and  ever 
will  bow,  their  knees  to  the  Name  of  Jesus.  And  the  Holy 
Church  from  the  beginning  has  venerated  this  Name  above 
the  rest,  in  affectionate  reverence  encouraging  her  children 
to  refer  to  it  on  all  occasions,  in  preference  to  any  other  of 
our  Lord's  names ;  as  the  very  sayings  of  her  enemies  suffi- 
ciently prove,  who  cannot  contain  themselves  for  scorn  at 
the  cold,  and  strained,  and  forced  allusions  to  that  Name 
(so  appearing  to  them)  which  the  writers  of  the  first  ages 
are  continually  finding  or  inventing,  both  in  Holy  Scripture 
and  in  the  course  of  nature  and  of  Providence.  A  single  in- 
stance will   sufficiently  explain  what  is  meant.     S.  Clement 

»  Philipp.  ii.  10. 


24  Testimonies  of  Reverence  to  the  Name  of  Jesus. 

Chap.  II,  of  Alexandria,  in  the  course  of  an  essay  in  which  he  traces 
out  the  mystical  tenor  of  each  of  the  ten  commandments,  as 
indicated  by  the  number  which  marks  its  place,  says  of  the 
collective  meaning  of  them  all^,  "The  Decalogue  taken  alto- 
gether doth,  by  the  letter  I  (==10)  signify  the  blessed  Name, 
setting  before  us  Jesus,  Who  is  the  word." 

If  you  ask  why  this  Name  is  set  forth  in  preference  to  any 
other  of  His  names,  S.  Augustine  will  answer  for  the  rest : 
— "  Jesus  has  one  meaning,  Christ  another :  Jesus  Christ  our 
Saviour  being  one  only;  Jesus,  nevertheless,  is  His  proper 
Name.  As  Moses,  Elijah,  Abraham,  were  so  called  by  their 
proper  names,  so  our  Lord,  for  His  proper  Name,  hath  the 
Name  Jesus ;  whereas  Christ  is  His  sacramental  Name  ^ ;" 
or,  as  S.  Augustine  goes  on  to  explain,  His  name  of  office,  "  as 
if  you  should  call  a  man  prophet  or  priest."  That  is  why 
the  Church  has  always  distinguished  the  Name  of  Jesus 
above  all  other  names, — because  it  is  His  very  own  Name : 
the  Bride  delights  in  it,  because  it  is  the  very  own  Name  of 
Him  whom  her  soul  loveth ;  His  own  Name,  which  He  as- 
sumed as  the  token  of  His  taking  her  to  Himself  for  ever, 
"^  and  of  the  infinite,  inconceivable  condescension  of  His  being 

made  man  in  order  to  that  union. 

Therefore,  as  a  distinguished  mediaeval  commentator  wit- 
nesses, "There  is  a  common  and  laudable  custom  of  the 
Church,  whereby  the  Name  Jesus  is  even  more  honoured 
than  the  Name  God.  For  which  cause,  when  the  Name  of 
Jesus  is  heard,  the  faithful  people  either  bow  the  head  or 
bend  the  knees ;  which  they  do  not  on  hearing  the  Name 
of  GoD\" 

S.  Bernard  gives  a  testimony  such  as  one  might  expect 
from  the  author  of  the  "  Jesu,  dulcis  Memorial  Preaching 
on  Canticles  i.  3,  Thy  Name  is  oil  poured  out,  he  says  ^,  "  I 
shew  you  a  Name  which  is  fitly  compared  to  oil;  how  fitly,  I 
will  explain.  Many  titles  of  the  Bridegroom  you  read  here  and 
there  in  every  page  of  God's  Book,  but  in  two  I  will  embrace 
them  all  for  you.     You  will  not,  I  think,  find  one  which 

y  Strom,  vi.  145.  ■  Abulensis,  in  Corn.  A  Lapide  on 

*  S.Aug,  inl  Ep.  Johannis,  tr.  iii.      Philipp.  ii.  10. 
§  6.  ^  Serm.  xv.  §  1,  3,  4. 


Honour  to  the  Name  Jesus,  mediceval  and  Anglican.      35 

sounds  not  either  of  the  grace  of  Mercy,  or  the  power  of  Chap.  II. 
Majesty.  . .  TJiese  tivo  things  I  have  heard, — that  power  he- 
lonrjcth  iinto  God,  and  that  Thou,  Lord,  art  merciful.  E.  g. 
*  The  Lord  our  righteousness'  is  a  name  of  power ;  '  Em- 
manuel/ of  mercy.  Now  the  name  of  majesty  and  power 
is  in  a  certain  way  poured  over  into  that  which  is  of  mercy 
and  grace ;  and  the  latter  is  poured  out  abundantly  by  Jesus 
Christ  our  Saviour. . . '  Run,  ye  nations  :  salvation  is  at  hand ; 
the  Name  is  poured  out,  which  whosoever  will  call  on  shall 
be  saved.'.  .'  I  recognise  the  Name  of  which  I  have  read  in 
Isaiah,  He  will  call  His  own  servants  by  another  name, 
wherein  lohosoever  is  blessed  upon  the  earth,  shall  be  blessed 
in  the  Lord.  O  blessed  Name !  O  oil  poured  out  in  all 
directions  !  "^v^here  will  it  stop  ?  Erom  heaven  it  runneth 
out  upon  Judaea,  and  thence  over  all  the  earth;  and  from 
the  wholo  world  the  Church  crieth  out,  Thy  Name  is  oil 
poured  out, — poured  out,  indeed,  so  that  not  only  hath  it 
imbr.ed  heaven  and  earth,  but  hath  sprinkled  also  the  un- 
s^Sn  world,  so  that  at  the  Name  of  Jesus  every  knee  should 
/bow,  of  things  in  heaven,  and  in  earth,  and  under  the  earth, 
and  every  tongue  confess  and  say.  Thy  Name  is  oil  poured 
out." 

It  would  appear  that  there  was  no  need  of  enforcing  this 
reverence  by  synodical  enactment  until  one  hundred  years 
after  S.Bernard;  but  in  the  second  Council  of  Lyons,  1274, 
the  Church  uttered  this  among  other  most  impressive  warn- 
ings :  "  *  Holiness  becometh  the  house  of  the  Lord ;'  it  is  be- 
coming that  He  whose  abode  hath  been  made  in  peace,  should 
be  worshipped  in  peace  with  due  veneration.  Wherefore  let 
men's  entrance  into  churches  be  humble  and  devout.  Let 
their  demeanour  therein  be  quiet,  well-pleasing  to  God,  com- 
posed in  sight  of  men,  such  as  not  only  to  edify,  but  to 
soothe  thoughtful  observers.  When  they  come  together  in 
that  place,  the  Name  which  is  above  every  name,  besides 
tvhich  there  is  none  other  under  heaven  given  unto  men,  where- 
in believing  they  must  be  saved,  i.  e.  the  Name  of  Jesus 
Christ,  who  saved  His  people  from  their  sins, — that  Name  let 
them  exalt  by  manifestation  of  especial  reverence.  And  that 
which  is  written  concerning  all,  that  *  in  the  Name  of  Jesus 


26        EiKjUsh  Canons  for  Bowiny  at  the  Name  of  Jesus. 

CnAP.  II.  every  knee  sliould  bow/  the  same  let  eacli  for  his  own  part 
fulfil  in  himself,  (especially  while  the  sacred  mysteries  of  tlie 
Eucharist  are  being  celebrated,)  by  bowing  the  knees  of  his 
heart  at  every  mention  of  that  glorious  Name,  and  in  wit- 
ness thereof  at  least  inclining  his  head*^." 

§  16.  Neither  has  the  reformed  Church  of  England  ever 
had  any  sci'uple  in  continuing  so  dutiful  a  ceremony ;  only 
it  appears  by  the  52nd  Injunction  of  Queen  Elizabeth,  1559, 
that  there  was  need  to  enforce  it,  not  as  a  new  thing,  but 
as  an  ancient  custom  in  more  or  less  danger  of  disparage- 
ment. "It  is  to  be  necessarily  received,  .  .  .  that  whensoever 
the  Name  of  Jesus  shall  be  in  any  lesson,  sermon,  or  other- 
wise in  the  Church  pronounced,  due  reverence  be  made  of  all 
persons  both  young  and  old,  with  lowness  of  courtesy,  and 
uncovering  of  heads  of  the  men  kind,  as  thereunto  doth 
necessarily  belong,  and  heretofore  hath  been  accustomed"^." 

In  what  quarter,  and  from  Avhat  spirit,  the  necessity  for 
this  injunction  arose,  we  may  gather  from  the  following  pas- 
sage of  Cartwright's  first  Admonition  ^ :  "  When  Jesus  is 
named,  then  off  goeth  the  cap,  and  down  goeth  the  knee, 
with  such  a  scraping  on  the  ground,  that  they  cannot  hear  a 
good  while  after,  so  that  the  word  is  hindered ;  but  when 
other  names  of  God  are  mentioned,  they  make  no  curtesy 
at  all;  as  though  the  names  of  God  were  not  equal,  or  as 
though  all  reverence  ought  to  be  given  to  the  syllables." 

What  Hooker,  on  the  part  of  the  Church,  replies  to  this, 
will  be  cited  presently.  Whitgift,  affirming  also  the  primi- 
tive origin  of  the  ceremony,  adds,  in  substance,  the  same 
account  of  it : — "  One  reason  that  moved  Christians  in  the 
beginning  the  rather  to  bow  at  the  Name  of  Jesus  than  at 
any  other  name  of  God,  was  because  this  name  was  most 
hated  and  most  contemned  of  the  wicked  Jews  and  other 
persecutors  of  such  as  professed  the  Name  of  Jesus  ^." 

The  royal  injunction,  as  everyone  knows,  was  confirmed 
a  few  years  afterwards  by  synodical  authority  : — "  When  in 
time  of  divine  service  the  Lord  Jesus  shall  be   mentioned, 

"^  Hard.  vii.  716.  "  Abp.  Whitgift,  Defence,  &c.,  749. 

''  Cardwell,    Documentary    Annals,  '  Hooker,  Eccl.  Pol.,  V.  xxx.  3,  and 

i.  198.  '  note. 


Boicing  at  Jesus'  Name  warrants  Eticharistical  Worship).  27 

due  and  lowly  reverence  shall  be  done  by  all  persons  present,  Chap.  II. 
as  it  hath  been  accustomed,  testifying  by  these  outward 
ceremonies  and  gestures,  their  inward  humility,  Christian 
resolution,  and  due  acknowledgment  that  the  Lord  Jesus 
Christ,  the  true  eternal  Son  of  God,  is  the  only  Saviour  of 
the  world,  in  whom  alone  all  the  mercies,  graces,  and  pro- 
mises of  God  to  mankind  for  this  life,  and  the  life  to  come, 
are  fully  and  wholly  comprised  s."  And  this  regulation  seems 
generally  to  have  been  acquiesced  in,  so  far,  at  least,  as 
that  the  Presbyterian  divines  in  the  Savoy  Conference  make 
no  mention  of  bowing  at  the  holy  Name  as  one  of  the  points 
which  then  disturbed  meu^s  consciences  in  the  Prayer-book. 

§  17.  Now  all  the  reasons  alleged  from  the  beginning,  and 
accepted  by  the  universal  Church  and  our  own,  for  the  honour- 
ing the  Name  of  Jesus  above  all  other  names,  hold  with  as 
great  or  greater  force  for  special  adoration  of  our  Lord  in 
the  holy  Eucharist,  and  make  it  still  more  imperative  upon 
the  prohibitors  to  produce  some  irresistible  authority  from 
Holy  Scripture,  or  express  Church  law,  if  they  would  bring 
their  prohibition  home  to  a  Christian  man's  conscience.  Was 
Jesus  the  Name,  among  all  His  names,  most  expressive  of 
His  deep  humiliation  ?  So  are  the  sacramental  elements 
among  all  the  means  of  grace,  both  as  being  in  themselves 
so  cheap  and  ordinary,  and  as  repi'esenting  especially  His 
Death  and  Passion.  Was  Jesus  our  Lord's  proper  Name^ 
brought  from  heaven,  with  a  command  that  by  It  above  other 
names  we  should  make  mention  of  Him  ?  So  was  the  holy 
Eucharist  divinely  ordained,  that  by  It  above  all  other  rites 
we  should  make  memorial  of  Him.  Is  Jesus  His  Name  as  a 
Man — one  of  ourselves?  So  is  the  holy  Eucharist  that  by 
which  He,  the  Wisdom  of  the  Father,  delighteth  to  be  among 
the  sons  of  men"!.  Is  the  Name  of  Jesus  especially  connected 
everywhere  with  the  healing,  saving  works  of  the  Son  of 
God,  and  expressly  made  adorable  both  by  men  and  angels? 
Yet  no  promise  associated  with  it  can  surpass  what  He,  who 
is  Truth,  has  annexed  for  ever  to  the  eating  His  Flesh  and 
drinking  His  Blood.  Has  the  reverence  due  to  this  Name 
been  ever  cherished  in  the  Church,  as  one  great  safeguard  of 

^  18th  Canon,  1603.  ''  Prov.  viii.  31. 


28  So  does  Standing  kj)  at  t/tc  Gospel. 

^"^^-  ^^-  the  faith  of  Ilis  true  Incarnation  ?  So  we  know  that  against 
ancient  heretics  one  topic  for  eflectually  asserting  that  same 
faith  in  its  integrity  was  the  analogy  between  it  and  the 
doctrine  of  the  Real  Presence  in  the  Eucharist,  testified  by 
our  adoration. 

It  should  seem,  then,  that  whatever  can  be  alleged  for 
peculiar  devotion  to  the  holy  Name,  the  same,  and  much 
more,  can  be  alleged  for  peculiar  devotion  to  the  holy  Thing 
received  in  the  Sacrament;  with  this  single  exception,  that 
we  have  no  distinct  form  of  words  commanding  us  to  adore 
in  Holy  Communion,  as  we  have  commanding  us  to  bow  at 
the  Name  of  Jesus.  But  we  have  (as  I  hope  presently  to 
shew)  declarations  of  our  Lord  fully  equivalent  to  any  such 
form  of  words.  In  the  meantime,  the  simple  fact  that  ado- 
ration is  commanded  at  the  mention  of  Christ's  human  Name 
might  well  warrant  the  Church  in  claiming  it  for  the  E-cal 
Presence  of  His  holy  Humanity. 

§  18.  The  same  principle  is  recognised  in  the  rubric  which 
enjoins  standing  up  while  the  Gospel  is  read;  not,  of  course, 
as  though  it  were  more  truly  and  entirely  God's  Word  than 
the  Epistle  and  other  Scriptures  are,  but  because  it  is  that 
portion  of  God's  Word  in  which  He  most  abases  Himself, 
hiding  His  Divinity  and  Majesty  beneath  that  humble  and 
lowly  veil.  So  universal  was  this  custom,  that  Sozomen, 
Avriting  in  the  middle  of  the  fifth  century,  knew  but  of  one 
exception  to  it,  and  that  was  in  the  Church  of  Alexandria, 
where  the  bishop  continued  sitting  even  at  that  time '.  The 
Apostolical  Constitutions  ^,  which,  in  such  matters,  may  pro- 
bal)ly  be  taken  as  representing  the  general  mind  of  the 
Church,  direct  as  follows: — "When  the  Gospels  are  in 
reading,  let  all  the  priests  and  deacons,  and  all  the  people, 
stand  up  in  great  quietness ;  for  it  is  written,  '  Be  still,  and 
licarken,  O  Israel.'  And  again,  *  But  do  thou  stand  here 
and  listen'.' "  S.  Chrysostom  on  the  beginning  of  S.  Matthew 
says,  "  Let  us  not  therefore  with  noise  and  tumult  enter  in, 
but  with  the  silence  due  to  mysteries;  for  if  in  a  theatre, 
when  a  great  silence  hath  been  made,  then  the  letters  of 
the  king  are  read,  much  more  in  this  city  must  all  be  com- 
'  ii.  57.  ^  ii.  57.  '  Dcut.  v.  37. 


So  docs  the  Primitive  Custom  of  Crossing.  29 

posed,  and  stand  ivith  soid  and  ear  erect.     For  it  is  not  the  Chap.  Tl. 
letters  of  any  earthly  master,  but  of  the  Lord   of  angels, 
which  are  presently  to  be  read." 

The  rationale  of  this,  as  of  bowing  at  the  Name,  is  ex- 
pressed by  Hooker  in  words  which  it  would  be  wrong  to  omit, 
because  they  contain  in  them  the  principle  of  all  that  has  been 
now  alleged  : — "  It  sheweth  a  reverend  regard  to  the  Son  of 
God  above  other  messengers,  although  speaking  as  from  God 
also.  And  against  Infidels,  Jews,  Ariaus,  who  derogate 
from  the  honour  of  Jesus  Christ,  such  ceremonies  are  most 
profitable.''  As  if  he  should  say,  "  Behold  God  Himself 
coming  close  to  us,  and  humbling  Himself  to  do  so :  so 
much  the  more  ought  we  to  adore  Him.'' 

§  19.  By  the  same  rule  that  the  Name  of  Jesus  is  to  be 
honoured  above  all  other  names,  the  sign  of  the  Cross  has 
been  set  apart  from  the  beginning  to  be  honoured  above  all 
other  signs.  I  say,  ''from  the  beginning,"  for  such  un- 
doubtedly is  the  case  :  it  is  not  here  as  in  some  other  Church 
usages :  the  further  we  go  back  in  Christian  antiquity,  the 
more  distinctly  and  unequivocally  does  this  devotion  appear. 
If  we  look  to  the  employment  of  it  in  baptism,  and  in  almost 
every  other  holy  ceremony,  as  well  as  in  the  practice  of 
ordinary  life,  we  have  the  well-known  witness  of  TertuUian"'. 
If  to  the  instinctive  use  made  of  it  in  emergencies  and 
dangers,  spiritual  or  temporal,  we  have  the  allusion  of  S. 
Cyprian",  the  statement  of  Origeno,  and  the  earnest  exhorta- 
tion of  S.  ChrysostomP. — If  to  the  practical   and  mystical 

"  De  Corona  Mil.  c.  4,  ap.  Hooker,  adds — which    Origen   refers  to.    Ap. 

V.  Ixv.  2.  Oper.Hicron.v.  95;  Origen,  ed.  Beiied. 

"  ii.  125.  "  Muniatur  frons,  ut  sig-  iii.  424. 
num  Dei  incohime  servetur."  p  21  Horn,  de  Statuis,  t.  vi.  611 : 

°  Fragm.  from  Origen  on  Ezekiel  "  Wlien  thou  art  on  tlic  point  of  step- 

ix.  4  (after  mentioning  two  otlier  per-  ping  over  the  thresliold  of  tliy  door, 

sons,  with  then-  interpretations) : — "  A  utter  this  word  first, '  I  renounce  tliee, 

third,  professing  to  have  beUeved   in  Satan,  and   thy  pomp,    and    thy  ser- 

Jesus,  said  that  in  the  ancient  alphabet,  vice;  and  I  enrol  myself  under  Thee, 

Tliau  resembles  the  sign  of  the  cross,  and  O  Christ.'     And  do  thou  never  go  out 

that  the  prophecy  relates  to  the  sign  without  this  word.     This  shall  be  to 

made  among  Christians  on  the  fore-  thee  a  stall',  a  shield,  an  impregnable 

head,  which    all   believers   employ  at  tower.    And  with  this  word  form  thou 

the  commencement  of  any  transaction  also  the  cross  upon  thy  forehead :  for 

whatever,   but    especially    of  prayers  so,  not  only  no  man  meeting  thee,  but 

and  holy  readings."     It  is  the  Sama-  not  even   the   devil   himself  shall  be 

ritan  Thau — so  the  editor  of  S.  Jerome  able  to  hurt  thee  at  all." 


30         The  Cross  a  xcarrant  for  honouring  the  Eucharist. 

Chap.  II.  way  of  detecting  allusions  to  it  in  nature,  we  have  S.  Justin 
MartjT  referring  the  very  heathen  to  it<J.  If,  lastly,  we  look 
to  their  expositions  of  Holy  Scripture,  we  find  among  those 
early  writers  a  consent  all  but  universal  and  unhesitating ; 
the  Law,  the  Prophets,  the  Psalms,  from  beginning  to  end, 
disclosing  to  their  Christian  instinct  anticipations  of  the 
blessed  Cross :  and,  chiefest  of  all,  we  find  them  with  a  won- 
derful accord  interpreting  our  Lord's  own  solemn  prediction, 
"  Tiien  shall  appear  the  sign  of  the  Son  of  Man  in  heaven''," 
of  some  mysterious  appearance  of  the  sign  of  the  Cross.  And 
it  cannot  be  denied  that  our  Lord's  own  words  give  coun- 
tenance to  the  interpretation,  in  that  fi'om  a  very  early  period 
of  His  ministry,  from  the  very  first  mission  of  the  Apostles, 
He  spoke  to  them  of  the  Cross  as  of  that  which  must  be  taken 
up  in  order  to  follow  Him, — thus  making  it  His  badge,  appa- 
rently,— long  before  they  could  know  His  meaning^  And  it 
is  plain  that  by  the  time  S.  Paul  wrote  his  Epistles  to  the 
Corinthians  and  Galatians,  the  "  preaching  of  the  Cross"  had 
come  to  be  understood  as  equivalent  to  the  preaching  of 
Christianity ;  the  whole  Gospel  being  denominated  from  that 
outward  and  visible  thing,  which  He  made  the  providential 
instrument  of  the  most  awful  and  mysterious  fact  revealed 
in  it.  In  a  word,  the  exaltation  of  the  Cross  above  all  other 
Christian  signs  is  the  most  pregnant,  or  rather  the  crowning, 
instance  of  the  rule,  "  He  that  humbleth  himself  shall  be  ex- 
alted," and  would  lead  us  to  anticipate  some  signal  honour  as 
likely  to  be  accounted  due  to  the  holy  Eucharist,  associated  as 
that  Sacrament  inseparably  is  with  what  took  place  on  the 

1  1  Apol.  55.  may  repent  and  mourn,  and  we  may 
■■  S.  Matt.  xxiv.  30.  On  which  verse  exult."  And  S.  Chrysostom,  Horn,  in 
Origen  (iii.  866)  says  :  "  The  sign  of  Matt.  liv. :  "  He  not  thou  ashamed  of 
the  Son  of  Man  will  then  appeal",  so  great  a  good,  lest  Christ  he  ashamed 
whereby  have  been  made  heavenly,  the  of  thee,  when  He  cometh  with  His 
things  which  were  iu  heaven,  and  which  plory,  and  the  sign  appeareth  before 
were  in  earth;  i.e.  the  wonder  wrought  Him  more  brilliant  tlian  the  very  sun- 
by  the  Son  hanging  on  tlie  tree  :  and  beam.  For  indeed  the  Cross  is  then 
in  heaven  more  especially  His  sign  coming,  uttering  a  voice  by  the  very 
shall  be  bright."  And  S.  Cyiil  of  Je-  sight  of  it,"  &c.  And  Horn.  Ixxxvi. : 
rusalem  (Catech.  xiii.  45) :  "  This  sign  "  Then  shall  appear  the  sign,  i.  e.  the 
shall  appear  again  with  Jesus  from  Cross,  being  brighter  than  the  sun ; 
lieavcn.  For  the  King's  trophy  shall  since  it  appears  wlien  the  sun  is  dark- 
lead  the  way ;  tliat  seeing  Him  whom  cned,  and  hiding  itself." 
they  pierced,  and  by  the  Cross  recog-  '  S.  Matt.  .\.  38;  cf.  xvi.  22;  S. 
nising  the  dishonoured  One,  the  Jews  Luke  xviii.  34. 


Special  Honour  due  to  Betltlehem,  Nazareth,  CaJcarij.     31 

Cross,  and  with  the  further  humiliation,  tliat  He  who  made  Chap.  If. 
and  filleth  all  things  doth  vouchsafe  to  veil  Himself  under 
symbols  so  cheap  and  ordinary,  ["  a  little  bread  and  wine," 
as  speaks  a  devout  writer,)  and  thereby  to  submit  His  blessed 
Body  to  so  many  reproaches  and  indignities. 

§  20.  The  Name  of  Jesus  being  thus  honoured  above  the 
rest  of  our  Lord's  Names,  and  the  sign  of  the  Cross  above  all 
other  His  Signs, — the  Vine,  the  Lamb,  the  Fish,  the  Branch, 
and  the  like  ; — no  wonder  that  among  the  Places  made  holy 
by  His  earthly  abode  or  mighty  works,  those  have  ever  been 
most  venerated  which  saw  most  of  His  humiliation  and  suf- 
ferings; and  before  all  the  rest,  Nazareth,  Bethlehem,  and 
Calvary.  In  the  honour  paramount  to  all  others,  which 
Christendom  has  ever  paid  to  those  three  places,  we  perceive 
an  instinctive  acknowledgment  of  our  Lord's  true  Incar- 
nation and  Atonement.  Had  He  been  but  the  chief  of  men, 
the  places  of  His  conception,  birth,  and  death  would  have 
been  indeed  exceedingly  interesting ;  but  the  interest  would 
not  have  been  comparable  to  what  would  have  been  felt  in 
visiting  Capernaum  and  the  other  great  scenes  of  His  mi- 
nistry. The  constant  feeling  of  Christians  on  this  subject 
has  been  a  witness  from  age  to  age  of  their  belief  in  Him,  God 
made  Man,  and  of  their  yearning  to  express  that  belief  in  all 
holy  ceremonies, — religious  pilgrimage  being  one.  If,  through 
the  changed  circumstances  and  habits  of  the  Christian  world, 
"we  are  in  a  way  precluded  from  this  or  any  other  form  of  de- 
votion, surely  it  is  natural  that  we  should  cling  the  more  ear- 
nestly to  those  modes  and  forms  which  Providence  still  leaves 
within  our  reach  ;  jealously  guard  them,  and  scrupulously 
make  the  most  of  thcra.  If  we  cannot  be  pilgrims,  we  will 
at  least,  please  God,  be  humble  worshippers  in  the  holy 
Eucharist. 

§  21 .  Why,  again  it  may  be  asked,  is  the  term  "  Son  of 
Man"  beyond  all  others  His  own  chosen  title,  whereby  He 
speaks  of  Himself,  and  whereby  His  beloved  disciple',  and  first 
martyr" — no  others — are  permitted  to  speak  of  Him  ?  Not, 
surely,  for  love's  sake  only,  and  to  signify  how  that  it  is  His 
'  Eev.  i.  13 ;  xiv.  14.  "  Acts  vii.  56. 


Doctrinal  ImjmH  of  t/tc  Title,  Son  of  Man. 


32 

CnAP.  IT.  delight  to  be  with  the  sons  of  men ;  hut  for  truth's  sake,  and 
for  doctrine's  sake ; — or  rather,  in  this  question,  love,  and 
truth,  and  doctrine  are  all  one.  From  His  first  assuming  of 
the  title  when  He  spake  to  Nathanael,  within  three  or  four 
days  of  the  beginning  of  His  ministry,  until  the  last  appli- 
cation of  it  in  Holy  Scripture,  when  S.  John  saw  sitting 
on  a  cloud  "  one  like  unto  the  Son  of  Man," — forty-two 
instances,  or  thereabouts, — we  do  not  find  one  which  is  not 
emphatically  marked  as  conveying  this  lesson, — that  all  our 
participation  of  God,  or  of  any  good  thing,  is  by  way  of  virtue 
flowing  out  from  Christ's  holy  Humanity,  which  is  therefore 
to  be  specially  loved,  and  adored,  and  trusted  in  by  us,  with 
an  infinite  love,  trust,  and  adoration  :  that  saying  of  the  wise 
man  being  eminently  appropriate  here ;  "  When  ye  glorify  the 
Lord,  exalt  Him  as  much  as  ye  can ;  for  even  yet  will  He  far 
exceed  :  and  when  ye  exalt  Him,  put  forth  all  your  strength, 
and  be  not  weary;  for  ye  can  never  go  far  enough^." 

To  take  a  few  signal  instances  : — As  the  Son  of  Man  He 
reopens  the  miraculous  intercourse  between  heaven  and  earth, 
now  in  a  manner  suspended  for  many  generations.  Heaven 
is  seen  opened,  and  "  the  Angels  of  God  ascending  and  de- 
scending upon  the  Son  of  Man."  As  the  Son  of  Man  He  is 
in  such  sense  one  with  God,  His  Person  being  truly  divine, 
that  He  is  at  the  same  time  in  heaven  and  in  earth,  having 
come  down  from  heaven.  He  "  hath  power  on  earth  to 
forgive  sins ;"  "  authority"  is  given  Him  of  the  Father  "  to 
execute  judgment;"  He  is  "  Lord  of  the  Sabbath;"  He  will 
one  day  "  confess"  His  own  "  before  the  Angels  of  God ;"  it 
is  He  who  "  soweth  good  seed"  in  the  world  ^. 

But  most  remarkably  is  this  title  connected  with  His 
office  at  the  last  judgment.  The  Son  of  Man  will  be  glo- 
rified, will  sit  on  the  throne  of  His  glory,  will  come  in  the 
glory  of  His  Father  with  His  angels ;  His  sign  will  appear 
before  Him  in  heaven ;  we  shall  see  Him  coming  in  a  cloud 
with  power  and  great  glory.  His  martyrs  even  now  see  Ilim 
by  faith  at  the  right  hand  of  God ;  His  friends,  in  vision 
among  the  golden  lamps,  which  arc  His  Churches ;  and  both 

'  Ecclus.  xliii.  30.  ix.  6  ;  S.  .Tolin  v.  27  ;   S.  Matt.  xii.  8  j 

y  S.  John  i.  52;    ili.  13;    S.  Matt.      S.Luke  xii.  8;  S. Matt.  xiii.  37. 


Christ's  3Iiracles  taught  Reverence  for  His  Body.         33 

friends  and  enemies  will  see  Him  ere  long  on  the  cloud,  Chap.  II. 
which  is  His  throne,  about  to  reap  the  harvest  of  the  earth  ^. 

All  these  wonders  are  His  work,  as  He  is  Son  of  Man  ; 
and  by  the  same  title  He  claims  to  Himself  all  His  mar- 
vellous and  mysterious  sufferings  :  He  hath  not  where  to  lay 
His  head ;  He  cometh  eating  and  drinking,  to  incur  the 
Pharisees'  reproach ;  He  veileth  His  greatness,  so  that  a 
word  against  Him  may  be  forgiven;  He  is  buried  thi'ee  days 
in  the  heart  of  the  earth  ;  He  must  suffer  many  things,  and 
will  not  endure  that  His  disciples  should  disbelieve  it;  He 
must  be  lifted  up,  for  He  is  not  come  to  destroy  men's  lives, 
but  to  save  them ;  not  to  be  ministered  unto,  but  to  mi- 
nister ;  He  must  be  betrayed,  and  go  as  it  is  written  of  Him  ; 
betrayed  by  Judas, — betrayed  with  a  kiss  ^. 

"  I,  the  Son  of  Man  ^," — such  is  the  title  which  from  the 
first  He  had  taken  to  Himself  in  preference  to  all  others; 
signifying  thereby  to  thoughtful  hearts,  that  He  was  the 
very  seed  of  the  woman,  the  Second  Adam  promised  to  undo 
what  the  first  had  done.  And  each  successive  application  of 
the  title,  whether  in  the  way  of  power  or  of  endurance,  may 
be  seen  to  bring  out  more  and  more  fully  this  His  gracious 
remedial  office. 

We  shall  see  presently  how  devotion  to  the  title.  Son  of 
Man,  is  by  His  own  word  connected  with  devotion  to  His 
blessed  Body.  But  to  appreciate  this  duly,  we  must  go  back 
to  the  beginning  of  our  Lord's  ministry,  and  consider  at 
large  what  the  Gospels  record,  be  it  much  or  little,  of  things 
said  or  done  by  Him,  in  a  way  to  teach  or  encourage  this 
latter  devotion. 

§  22.  Now  as  Ave  have  seen  that  to  the  angels  our  Lord's 
humiliation  in  the  flesh  was  a  mystery,  which  they  had  to 
learn  by  degrees,  so  to  His  disciples  and  friends  on  earth 
was  the  exaltation  of  that  flesh;  and  they  were  trained  by 
their  experience  of  the  virtue  which  went  out  of  it  in  the 
way  of  corporal  and   physical  miracles,  to  believe   in   and 

»  S.  John  xii.  23 ;  S,  Matt.  xix.  28,  ib.  40,  xvii.  22,  xx.  18 ;  S.  John  xii. 

xvi.  27,  xxiv.  30 J  Acts  vii.  56;  Rev.  35;  S.Luke  ix.  56;  S.  Matt.  xx.  28, 

i.  13,  xiv.  14  xxvi.  24,  ib.  45 ;  S.  Luke  xxii.  48. 

«  S.  Matt.  viii.  20,  xi.  19,  xii.  32,  "^  S.  Matt.  xvi.  13. 


31  Christ  healed  conimonJi/  by  Touching. 

Chap.  II.  adore  its  wonder-working  presence,  when  it  should  be  made 
known  to  them  as  the  very  food  and  medicine  of  their  souls. 
The  Forerunner  himself  declared  that  he  did  not  at  first  know 
our  Lord.  His  Person  he  probably  knew,  for  in  the  flesh  he 
was  near  akin  to  Him ;  he  knew  so  much  of  Him  before  He 
came  to  be  baptized,  as  to  decline,  if  it  might  be,  performing 
such  an  office  for  one  so  far  his  superior;  but  he  knew  not 
as  yet  the  fulness  of  the  divine  economy,  for  which  Jesus 
came  into  the  world  ;  he  knew  not  that  this  was  the  very 
Son  of  God,  wdio  was  to  baptize  with  the  Holy  Ghost,  ac- 
cording to  John^s  own  announcing,  and  so,  1.  e.  by  a  dispen- 
sation of  sacraments,  to  fulfil  all  righteousness,  in  the  justi- 
fication and  sanctification  of  His  elect  '^. 

All  this  John  came  to  know  by  the  marvellous  course  of 
our  Lord's  baptism,  and  from  henceforth  he  referred  his 
disciples  directly  to  our  Lord ;  and  our  Lord,  accepting  their 
implicit  faith,  promised  them,  through  Nathanael,  immediate 
confirmation  of  it  by  miracles :  and  the  very  next  day  was 
the  first  miracle,  in  Cana  of  Galilee,  Nathanaers  home;  a 
miracle  best  explained,  surely,  as  a  symbolical  preaching  of 
the  new  heaven  and  the  new  earth,  to  be  brought  into  being 
by  that  participation  of  Christ  whereof  wine  was  to  be  a 
principal  instrument. 

Then  followed  that  course  of  miracles  in  Jerusalem,  about 
the  time  of  the  first  Passover,  which  brought  Nicodcmus  to 
be  instructed,  and  concerning  which  He  signified  to  the 
Jews,  that  they  were  but  the  earnest  of  a  greater  miracle, 
whereby  His  Body  should  be  proved  to  be  a  true  Temple — 
a  living  Temple — the  personal  abode  of  the  Word  made 
Flesh  and  dwelling  among  us. 

§  23.  For  the  three  years  afterwards  during  which  "  He 
went  about  doing  good,  and  healing  all  that  were  oppressed 
of  the  devil,"  it  will  be  found  on  examination  that  His  ordi- 
nary miracles,  by  far  the  greater  part  of  them,  were  wrought 
not  without  some  visible  touch  of  His  Body.  There  seems 
an  incongruity  in  measuring  and  counting  such  things — "the 
works  of  God,  who  maketli  all;"  yet  since  He  has  con- 
descended to  set  down  for  our  learning  a  certain  number  of 

*=  See  this  proved  by  S.  Augustine,  in  Joh.  tr.  v. 


Exception  in  the  case  of  Demoniacs.  35 

them,  it  cannot  be  wrong  to  take  notice  of  that  number;  Ciiap.  II. 
and  so  it  is,  that  if  you  reckon  up  the  miracles  of  healing 
especially  recorded  as  wrought  by  Christ  in  the  flesh,  you 
will,  I  believe,  find  that  two-thirds,  twenty-two  out  of  thirty- 
three,  were  wrought,  as  was  said,  by  the  Touch,  immediate  or 
virtual,  of  His  Body. 

§  24.  The  exceptions  are,  first,  Five  instances  in  which  He 
had  to  do  with  unclean  spirits;  for,  whatever  were  the  rea- 
son, it  does  seem  that  He  never  laid  His  hand  upon  de- 
moniacs. The  distinction  is  strongly  marked  in  one  of  the 
first  instances,  towards  the  beginning  of  the  Gospel ;  "  In 
the  Synagogue,"  at  Capernaum,  "there  was  a  man  which 
had  a  spirit  of  an  unclean  devil*^,"  who  did  as  it  were  chal- 
lenge and  defy  the  Holy  One ;  him  Jesus  rebuked,  "  saying. 
Hold  thy  peace,  and  come  out  of  him.  And  when  the  devil 
had  thrown  him  in  the  midst,  he  came  out  of  him,  and  hurt 
him  not.  And  they  were  all  amazed,  and  spake  among 
themselves,  saying.  What  a  word  is  this !  for  with  authority 
and  power  He  commandeth  the  unclean  spirits,  and  they 
come  out^."  Presently  after,  on  leaving  the  synagogue,  He 
went  "into  Peter's  house.  He  saw  his  wife's  mother  laid,  and 
sick  of  a  fever.  And  He  touched  her  hand,  and  the  fever 
left  her:  and  she  arose,  and  ministered  unto  them ^"  The 
evil  spirit  He  cast  out  with  a  word;  the  sick  woman  He 
took  by  the  hand  and  lifted  her  up. 

These  two  miracles  occurring  in  the  middle  of  the  day, 
were  followed  the  same  evening  by  multitudes  in  each  kind ; 
in  all  of  which,  as  we  learn  by  comparison  of  the  several 
accounts,  the  same  difference  was  observable.  S.  Matthew 
says,  "When  the  even  was  come,  they  brought  unto  Him 
many  that  were  possessed  with  devils :  and  He  cast  out  the 
spirits  with  His  word,  and  healed  all  that  were  sicks ;"  and 
S.Luke  adds  how  these  latter  were  healed:  ''He  laid  His 
hands  on  every  one  of  them,  and  healed  them  ^."  As  to  the 
unclean  spirits,  he  mentions  them  apart  in  the  next  verse; 
"  and  devils  also  came  out  of  many,  crying  out,  and  saying, 
Thou  art  Christ  the  Son  of  God  '." 

"  S.  Luke  iv.  33.  ^  Ibid.  35,  36.  '  S.  Matt.  viii.  14,  15. 

e  Ibid.  16.  ''  S.  Luke  iv.  40.  '  Ibid.  41. 

d2 


36  Prohahk  Meaning  of  the  Exceptions, 

Chap.  II.  Again,  at  the  great  manifestation  of  Himself  which  ac- 
companied  the  ordination  of  the  twelve,  we  are  told  by  an- 
other Evangelist  nearly  in  the  same  words,  *'  He  had  healed 
many ;  insomuch  that  they  pressed  upon  Him  for  to  touch 
Him,  as  many  as  had  plagues.  And  unclean  spirits,  when 
they  saw  Him,  fell  down  before  Him,  and  cried,  saying, 
Thou  art  the  Son  of  God  J." 

The  only  case  recorded  of  His  touching  a  possessed  person 
is  that  which  occurred  just  after  the  Transfiguration.  ''  When 
Jesus  saw  that  the  people  came  running  together.  He  rebuked 
the  foul  spirit,  saying  unto  him.  Thou  dumb  and  deaf  spirit, 
I  charge  thee,  come  out  of  him,  and  enter  no  more  into  him. 
And  the  spirit  cried,  and  rent  him  sore,  and  came  out  of 
him :  and  he  was  as  one  dead ;  insomuch  that  many  said. 
He  is  dead.  But  Jesus  took  him  by  the  hand,  and  lifted 
him  up ;  and  he  arose  ^."  This,  however,  it  will  be  presently 
seen,  is  no  exception,  but  critically  confirms  our  allegation. 
The  devil  was  cast  out  by  His  mere  word ;  when  He  touched 
the  sufi:erer's  hand,  and  lifted  him  up,  it  was  but  to  revive 
him  from  his  exhaustion, — the  dispossession  being  before 
complete. 

We   may  reverently  ask,    why  this  distinction?    aud  we 
seem  to  have  an  answer,  if  we  may  assume  the  course  of  our 
Lord's  miracles  generally  to  be  symbolical  of  the  greater  in- 
visible miracles  which  He  was  to  work  by  His  Spii^it  in  His 
Church;  i.e.  of  His  holy  sacramental  system;  according  to 
His  most  true  promise, — "  Verily,  verily,  I  say  unto  you.  He 
that  bclieveth  on  Me,  the  works  that  I  do  shall  he  do  also; 
and  greater  works  than  these  shall  he  do ;  because  I  go  unto 
My  Father  ^'^     On  that  hypothesis,  the   spiritual  exorcism 
which  must  go  before  the  spiritual  toucJi  of  Christ, — so  dis- 
tracting and  agonizing,  sometimes,  even  in  its  outward  and 
visible  efi'ects, — may  well  be  represented  by  the  Spirit's  cry- 
ing out,  tearing  and  rending  the  poor  patient,  at  the  very  sight 
of  his  Deliverer,  and  much  more  at  the  command  to  "  come 
out  of  the  man;''  and  the  purifying,  strengthening,  refresh- 
ing grace  of  the  two  great  Sacraments,  whereby  we  are  made 
participators  of  Christ,  answers  to  His  loving  and  powerful 
i  S.  Mark  iii.  10,  11.  ^  S.  Mark  ix,  25—27.  '  S.  John  xiv.  12. 


Laying  on  of  Hands  associated  with  Healing.  37 

Touch,  taking  him,  as  lie  lay,  by  the  right  hand,  and  lifting  Chap.  II. 
him  up. 

§  25.  Six  other  cases  occur  in  which,  for  aught  we  see, 
our  Lord  might  have  touched  the  person,  and  it  pleased 
Him  to  heal  with  a  word  only.  In  each  of  these  we  may 
observe,  I  think,  unusual  stress  laid  in  the  narrative  on  the 
Faith  of  the  person  receiving  the  cure,  or  of  those  by  whom 
he  was  presented  to  our  Lord.  Two  of  them  happened  at 
Capernaum,  to  persons  of  rank.  The  nobleman,  somewhat 
tardy  in  his  belief,  was  however  rewarded  for  it  when  it 
came,  by  our  Lord  healing  his  son  at  a  distance ;  the  Cen- 
turion, his  townsman,  in  his  good  and  ready  confession  at 
once  of  Christ's  power  and  of  his  own  unworthiness,  shewed 
a  faith  marvellous  even  to  Jesus  Christ  Himself.  Of  those 
who  brought  the  man  sick  of  the  palsy  we  read,  "  Jesus  seeing 
their  faith,"  forgave  and  healed  him — not  without  some  trial 
of  the  sufferer's  own  faith  also ;  for  it  was  a  great  trial  to  so 
helpless  a  person  to  set  about  obeying  the  command,  "  Arise, 
take  up  thy  bed  and  go  unto  thine  house."  The  like  may 
be  said  of  what  happened  at  the  pool  of  Bethesda,  and  of 
the  man  bidden  to  stretch  forth  his  withered  hand ;  and,  in 
a  different  way,  of  the  ten  lepers  setting  out  to  shew  them- 
selves to  the  priests.  By  these  comparatively  rare  examples 
our  Lord  may  have  designed  to  symbolize  the  necessity  of 
faith  in  all  capable  receivers  of  sacraments,  and  the  suffi- 
ciency of  it  in  certain  cases  without  literally  receiving ;  ac- 
cording to  the  principle.  Gratia  Dei  non  est  alligata  sacra- 
mentis. 

§  26.  But  however  this  may  be,  the  general  fact  is  obvious 
to  the  most  cursory  reader  of  the  Gospel,  that  almost  as  soon 
as  ever  He  came  to  be  known  by  His  miraculous  cures,  the 
touch  of  His  blessed  Body  came  also  to  be  known  as  the  ordi- 
nary visible  mean  whereby  He  performed  them.  Beginning 
from  Simon's  house  and  the  streets  of  Capernaum,  "the  fame 
of  Him  went  out  into  all  Syria,"  not  only  of  His  healing,  but 
of  His  touching  or  laying  on  of  hands  in  order  to  heal"*. 
Thenceforth  we  meet  with  such  sayings  as,  "  Come  and  lay 
Thine  hand  upon  her,  and  she  shall  live ;"  the  deaf  and  the 
■"  Cf.  S.  Luke  vi.  19. 


38  Reserve  exem^yUjied  in  some  Miracles. 

Chap.  II.  blind  are  brought  to  Him,  with  a  request  that  He  would  lay 
His  hands  upon  them  ;  mighty  works  are  said  to  be  done  by 
His  Hands ;  He  could  do  no  mighty  works  at  Nazareth,  save 
that  "  He  laid  His  hands  upon  a  few  sick  folk ;" — the  turn  of 
expression  indicates  how  completely  the  idea  of  mighty  works 
of  healing  was  associated  in  the  writer's  mind  with  laying  on 
of  hands.  Indeed,  it  could  not  well  be  otherwise,  seeing  that 
our  Lord  Himself,  promising  miraculous  power  to  the  first 
generation  at  least  of  those  who  should  believe,  had  used  the 
same  form  :  "  they  shall  lay  hands  on  the  sick,  and  they  shall 
recover"."  After  a  Avhile  it  came  into  the  heart  of  the  humble 
person  with  the  issue  of  blood  to  come  and  touch  the  hem  of 
His  garment ;  and,  instead  of  a  reproof  for  superstition,  she 
received  not  only  the  virtue  which  went  out  of  Him  to  heal 
her,  but  also  His  solemn  approval,  and  a  blessing  on  her 
faith.  And  this,  too,  spread  abroad ;  so  that  a  short  time 
after,  ''  wheresoever  He  entered,  into  villages,  or  cities,  or 
country,  they  laid  the  sick  in  the  streets,  and  besought  Him 
that  they  might  touch  if  it  ivere  but  the  border  of  His  gar- 
ment :  and  as  many  as  touched  Him  were  made  whole "." 

It  should  seem,  moreover,  that  an  additional  sanction  to 
this  popular  notion  is  supplied  by  each  of  those  remarkable 
cases  in  which  our  Lord  was  pleased  to  withdraw  Himself, 
and  deal  in  a  peculiar  way  with  certain  sufferers ;  such  as 
the  deaf  and  dumb  man  in  S.  Mark  vii.  Being  asked  only 
to  lay  His  hand  on  him,  He  takes  him  apart  from  the  mul- 
titude, puts  His  fingers  into  his  ears,  spits,  and  touches  his 
tongue ;  and  again,  at  Bethsaida,  a  blind  man  is  brought  to 
Him  with  the  same  petition  :  "  and  when  He  had  spit  on  his 
e^'cs,  and  put  His  hands  npon  him.  He  asked  him  if  he  saw 
ought.  And  he  looked  up,  and  said,  I  see  men  as  trees, 
w^alking.  After  that  He  put  His  hands  again  upon  his  eyes, 
and  made  him  look  up  :  and  he  was  restored,  and  saw  every 
man  clearly  f."  And  then  the  well-known  cure  of  the  man  born 
blind,  in  S.  John  ix.,  which  also  seems  to  have  taken  place  in 
private  :  "  He  spat  on  the  ground,  and  made  clay  of  the  spittle, 
and  He  anointed  the  eyes  of  the  blind  man  with  the  clay,  and 
said  unto  him.  Go,  wash  in  the  pool  of  Siloam,  (which  is  by 

»  S.  Mark  xvi.  18.  "  lb.  vi.  56.  "^  lb.  viii.  23. 


The  Five  Loaves,  and  the  Discourse  enauiiuj.  39 

interpretation,  Sent).  He  went  his  way  therefore,  and  washed,  Chap.  II. 
and  came  seeing.''  These  may  well  remind  us  of  the  singular 
and  exact  discipline  ever  observed  when  the  Church  was  free 
to  use  it ;  the  cure  of  all  inward  evils  being  one  and  the 
same, — the  Body  and  Blood  of  Christ;  but  the  time  and 
mode  of  its  application,  and  the  degree  of  tender  and  cha- 
ritable reserve  employed,  varying  much  with  the  specialties 
of  the  case. 

§  27.  The  minds  of  the  disciples,  and  indeed  of  all  within 
hearing  of  our  Lord,  being  thus  providentially  trained  to 
think  much  of  His  blessed  Body  as  the  instrument  of  all  good 
to  them ;  and  also,  as  we  have  seen  of  His  title.  Son  of 
Man,  as  indicating  rather  than  any  other  the  relation  in 
which  He  vouchsafed  to  stand  to  them  ;  it  could  not  but 
strike  them  deeply  (such  as  were  at  all  thoughtful  among 
them),  and  dwell  much  upon  their  minds,  when  towards  the 
beginning  of  the  third  year  of  His  ministry  (a  time  of  many 
great  revelations  concerning  Himself),  He  bound  the  two 
ideas  together  in  the  way  recorded  by  S.  John.  He  told 
them,  first,  that  the  Son  of  Man  should  give  them  meat ; 
secondly,  that  this  meat  was  only  to  be  had  by  eating  His 
flesh  and  drinking  His  blood ;  and,  thirdl}^,  that  this  was  to 
be  done  in  a  heavenly,  supernatural  manner — a  manner  cog- 
nizable only  by  faith,  since  it  would  be  consistent  with  their 
seeing  "  the  Son  of  Man  ascend  up  where  He  was  before  *i." 
If  the  title,  "  Son  of  Man,"  as  the  Church  has  always  believed, 
means  the  Second  Adam,  the  root  of  life  as  Adam  of  death, — 
coming  in  a  true  body  to  save  men's  bodies  as  well  as  their 
souls, — what  were  they  to  imagine  of  this  eating  unto  life,  but 
that  it  should  be  real  and  true,  as  was  that  by  which  Adam 
ate  unto  death?  a  real  and  true  eating  of  His  real  and  true 
Body,  which  should  constitute  a  great  and  indispensable  por- 
tion of  the  marvellous  system  of  divine  mercies  now  in  course 
of  being  revealed  to  them.  It  is  plain  they  did  so  under- 
stand Him;  why  otherwise  should  they  be  offended?  Had 
the  eating  and  drinking  been  commonly  understood,  as  some 
writers  think,  to  be  a  sort  of  parable,  a  figure  to  express  the 
1  S.  John  vi.  27,  53,  62. 


40  Meaning  of  the  Seven  Loaves, 

Chap.  II.  receiving  our  Lord's  doctriue,  there  was  nothing  in  that 
saying  so  hard,  but  they  might  very  well  have  borne  with  it. 
I3ut  we  see  that  at  the  time  it  was  taken  by  all,  both  friends 
and  enemies,  as  a  great  and  real  mystery,  and  that  it  proved 
just  the  same  sort  of  trial  to  the  Jews  who  drew  back,  to  the 
Eleven  who  believed,  thougli  they  could  not  understand,  and 
to  Judas,  who  remained  with  Christ  in  hypocrisy,  as  the  Holy 
Communion  has  evermore  been  to  rejectors  and  unworthy 
receivers  on  the  one  hand,  and  to  faithful  communicants 
on  the  other. 

It  must  not  be  overlooked,  that  around  these  great  sayings 
are  gathered,  as  it  were,  a  group  of  miraculous  doings,  every 
one  suggesting  more  or  less  plainly  the  supernatural  vii'tue 
of  our  Lord's  body.  First  they  came  to  Him  and  He  healed 
their  sicknesses ;  then — not  without  His  taking  them  into 
His  hands  and  breaking  them — the  loaves  were  multiplied  and 
distributed;  then  in  His  true  flesh,  by  the  power  of  His  true 
Godhead,  He  walked  on  the  water ;  then  He  communicated 
virtue  to  His  favoured  Apostle  to  do  the  same ;  and  when  he 
was  sinking  and  cried  out,  "  Jesus  stretched  forth  His  hand 
and  caught  him  •/'  finally,  "  when  they  were  gone  over,  they 
came  into  the  land  of  Gennesaret :  and  when  the  men  of 
that  place  had  knowledge  of  Him,  they  sent  out  into  all  that 
country  round  about,  and  brought  unto  Him  all  that  were 
diseased ;  and  besought  Him  that  they  might  only  touch  the 
hem  of  His  garment :  and  as  many  as  touched  were  made 
perfectly  Avholc." 

§  28.  And  what  if  the  other  miracle,  happening  so  soon 
after,  and  recalling  this  by  so  many  circumstances,  were 
intended  to  represent  the  great  doctrine  and  ordinance 
under  another  of  its  ''aspects?^'  I  mean  the  feeding  of  the 
four  thousand  with  seven  loaves  and  a  few  small  fishes  ^  If 
the  former  miracle  was  typical  of  the  Eucharist,  as  by  the 
consent  of  Christendom  (one  may  say)  it  surely  was,  it 
seems  hard  not  to  associate  the  later  one  also  with  that 
sacrament.     And  if,  as    ancient  writers  teach',  and  as  the 

'  S.  Matt.  xiv.  35,  3G.  cepistis,  vos  cstis  quod  accepistis.  Apo- 

•  S.  Matt.  XV.  32  ;  .S.  Mark  viil.  1.       stolus  eniin  (licit,  '  Unus  panis,  unuin 
'  S.  Aug.  Serm.  227  :  "  Si  bene  ac-       corpus,  multi  sumus.'  fc>ic  cxposuit  Sa- 


and  of  the  "few  small  Fishes."  41 

chief  of  the  schoohnen  undoubtedly  taught,  (grounding  their  CnAP.  II. 
opinion  mainly  upon  S.  Paul's  saying,  '•  For  we  being  many 
are  one  bread  and  one  body  :  for  we  are  all  partakers  of  that 
one  bread  ;")  the  Church,  or  mystical  body  of  Christ,  may 
be  regarded  as  present  by  the  real  presence  of  His  heavenly 
and  glorified  Body,  stnd  so  as  constituting — in  a  secondary 
sense,  and  one  infinitely  below  the  glory  and  dignity  of  the 
other,  yet  in  a  very  true  sense — the  res  sacramenti,  or  thing 
signified  in  Holy  Communion";  then  the  circumstances  of 
the  miracle  in  question  may  seem  to  make  it  a  sufficiently 
apt  parable  for  the  expression  of  that  doctrine.  The  twelve 
loaves  being  a  known  symbol  in  the  old  dispensation  for  the 
twelve  tribes,  i.  e.  for  the  whole  Jewish  Church,  and  as  such 
presented  day  by  day  in  the  temple;  and  seven  being  the 
number  which  from  the  beginning,  in  the  figurative  language 
of  Scripture,  had  represented  completeness^  ;  the  seven  loaves, 
by  no  forced  analogy,  might  be  taken  to  represent  the  whole 
Christian  Church,  and  the  partaking  of  them  after  Christ's 
special  blessing,  to  signify  that  union  and  incorporation  of 
Christians  one  with  another,  Avhich,  depending  on  their  union 
with  Christ  their  Head,  is  perfected  more  and  more  by  every 
sacramental  participation  of  Him ;  according  to  His  own 
prayer,  offered  in  conjunction  with  the  very  original  Eu- 
charist :  "  That  they  all  may  be  one,  as  Thou,  Father,  art  in 
Me,  and  I  in  Thee,  that  they  also  may  be  one  in  Us  ^." 

And  since  the  fish  is  an  acknowledged  emblem  both  of  our 
Lord  and  of  His  members,  and  in  the  former  miracle  the  two 
fishes  are  considered  by  S.  Augustine^  to  represent  Christ  in 
His  two  characters  of  King  and  Priest,  it  might  not,  per- 
haps, be  straining  the  exposition  of  this  latter  miracle  too  far, 
were  we  to  conjecture  that  the  few  small  fishes  which  "He 
blessed  and  commanded  to  be  also  set  before  them,^^  might 

cramentum  Mensae   Dominicsc."      Cf.  4  :  "  Duplex  est  res  hujus  Sacramenti 

Serm.  229,  272.  "  Si  vos  istis  Corpus  .  .  .  una  quidem,  qua?  est  significata  et 

Christi  et  membra,  mysteriura  vestrum  contcnta,  scilicet    ipse  Cliristus  ;  alia 

in  mensa  Domiuica  positum  est :  mys-  auti-m  est  significata  et  non  contenta, 

terium  vestrum  accipitis."  scilicet  Corpus  Christi  mysticum,  quod 

"  Aquinas,  Summ.  Theol.  p.  iii.  qu.  est  societas  Sanctorum." 
60.  3  :    "  In    Sacramento   Altaris  est  "  S.  Aug.  Serm.  xcv.  2. 

duplex  res  significata,  scilicet  Corpus  "^  S.  John  xvii.  21. 

Christi  vorum  et  mysticum  ■"  qu.  80.  '  Dc  diversis  qurost.  Ixi.  2,  t.  vii.  25.  ' 


42  Other  nif/vfcrioiis  Hints  concerning  His  Bod//. 

Chap.  II,  represent  the  holy  martyrs  and  other  eminent  saints,  few,  and 
very  small  in  comparison,  but  in  some  especial  manner  and 
degree  having  Christ  imparted  to  them  more  than  to  the 
rest,  and  therefore  especially  called  by  the  same  title  with 
Ilim;  and  the  partaking  of  those  fishes  may  answer  to  the 
Communion  of  Saints,  as  that  of  the  loaves  to  our  portion 
in  the  holy  Catholic  Church.  The  four  thousand  may  be 
the  multitudes  coming  in  from  the  four  winds  of  heaven  — 
north,  south,  east,  and  west, — to  sit  down  with  Abraham, 
Isaac,  and  Jacob  in  the  spiritual  feast,  the  kingdom  of 
heaven.  If  the  old  method  of  interpretation  be  at  all 
allowed,  this  would  seem  no  improbable  account  of  the 
second  miraculous  feast,  occurring  so  soon  after  the  first, 
and  tending  in  its  degree  to  deepen  the  impression  that  the 
Body  of  Christ  was  to  be,  in  some  mysterious  way,  all  in  all 
to  those  who  should  be  saved  by  Him. 

§  29.  Very  shortly  after,  but  not  until  His  divine  nature 
also  had  been  more  openly  than  ever  declared  to  His  disciples, 
by  the  benediction  pronounced  to  S.  Peter  on  his  confession, 
— nor  yet  until  He  had  begun  to  predict  to  them  in  detail 
what  He  was  to  suffer, — He  took  His  three  chosen  into  a 
high  mountain  apart,  and  shewed  them  that  Bodj',  in  which 
He  had  so  many  ways  invited  them  to  trust,  transfigured, — 
His  face  shining  as  the  sun,  and  His  raiment  white  as  the 
light ; — thereby,  as  it  may  appear,  giving  them  to  understand 
something  of  the  properties  of  His  glorious  Body ;  at  the 
Same  time  that,  by  the  discourse  in  their  hearing  with 
Moses  and  Elias,  He  prepared  them  to  see  it  in  the  lowest 
humiliation  and  suffering.  And  twice  on  the  same  occasion 
He  taught  them  to  believe  that  it  was,  and  always  would  be, 
a  real  Body,  and  as  such  the  instrument  of  all  good  to  all 
believers,  by  touching,  first,  the  three  saints,  (as  Ezekiel 
and  Daniel  had  been  touched  of  old,)  and  so  enabling  them 
to  endure  the  beatific  vision ;  and  presently  afterwards  by 
touching  the  young  man  out  of  whom  the  evil  spirit  had 
been  cast,  and  restoring  him  to  his  father,  and  to  the  state 
of  probation  and  hope. 

Between  the  Transfiguration  and  the  week  of  our  Lord's 
Passion  there  is  nothing:  on  record  to  draw  attention  to  the 


The  Anointing  at  Bethany.  43 

prerogatives  of  His  blessed  Body,  if  we  exeept  perhaps  what  Chap.  II. 
took  place  at  the  Feast  of  Tabernacles,  in  the  last  year  of 
His  preaching, — when,  having  asserted  His  Godhead,  and 
seeing  that  the  Jews  were  taking  up  stones  to  stone  Him, 
Jesus  made  Himself  invisil)le,  "  and  went  out  of  the  temple, 
going  through  the  midst  of  them,  and  so  passed  by  V  And 
"  passing  by,"  He  healed  the  man  blind  from  his  birth ;  not 
Avithout  spitting,  and  making  clay  of  the  spittle,  and  anoint- 
ing the  eyes  of  the  blind  man  with  the  clay ;  proceedings 
surely  well  calculated  to  impress  those  who  knew  of  His 
Transfiguration,  especially,  with  an  increasing  awe  towards 
that  Body  which  they  saw  so  marvellously  and  peculiarly 
gifted,  beyond  the  bodies  of  the  sons  of  men ;  and  with  a 
wondering  expectation  what  Almighty  God  might  be  on  the 
point  of  working  thereby. 

§  30.  The  Holy  Week  itself  begins  with  the  anointing  at 
Bethany,  commended  by  our  Lord  Himself  to  all  ages  as  a 
signal  instance  of  devotion  to  His  blessed  Body,  and  ever 
understood  by  the  holy  Church  as  a  warrant  for  sparing  no 
trouble  nor  expense  in  pro^dding  for  that  service  especially, 
which  acknowledges  the  mysterious  continuance  of  the  same 
among  us.  She  must  not  be  troubled  nor  interfered  with  ; 
"  she  hath  done  it  for  jNIy  burial ;" — it  was  as  impossible  for 
her  to  help  doing  it  now,  as  it  was  for  her,  or  one  very  like 
her,  to  abstain  from  the  like  loving  worship,  when  she  first 
came  to  Me,  loving  much,  and  hoping,  as  far  as  she  might 
dare  hope,  to  have  much  forgiven ; — as  impossible  as  it  will 
be  within  a  few  days  for  her  not  to  wait  on  Me  with  spices 
and  ointments,  when  I  am  to  be  laid  in  My  grave ; — "  trou- 
ble her  not,"  "  she  hath  done  what  she  could ;"  "  she  hath 
wrought  a  good  work  on  Me*^."  And  why  was  that  work 
so  significantly  decreed  to  be  spoken  of  throughout  "the 
whole  world,"  but  that  all  might  understand  that  they  could 
not  go  too  far  in  loving,  honouring,  adoring  that  Body  which 
He  had  vouchsafed  to  take  into  His  divine  Person,  by  which 
He  was  about  to  save  the  world,  which  was  soon  to  endure 
such  humiliation  for  our  sake,  as  nothing  could  equal,  save 
the  glory  to  which  it  was  afterwards  to  be  visibly  exalted  for 
our  perfect  salvation  ? 

•  S.  John  viii.  58.  >»  S.  Matt.  xxvi.  11. 


44  Tlic  Passion  :  the  Water  and  Blood. 

CnAP.  II.  Moreover,  in  close  connection  ■with  this  comes  another 
thought,  indescribably  fearful,  as  it  seems  to  me,  if  we  carry 
it  out : — what  manner  of  man  he  was  who  suggested  to  his 
fellow-disciples  to  have  indignation  and  count  it  "  waste,"  as 
though  too  much  were  being  made  of  Christ's  real,  and  then 
visible.  Body,  and  the  poor,  His  mystical  body,  were  being 
robbed. 

Others  in  their  simplicity  for  a  moment  adopted  the 
notion,  hut  they  presently  received  His  correction;  Judas, 
who  had  devised  the  scruple  in  hypocrisy,  refusiug  to  be  cor- 
rected, (though  never  surely  were  such  gracious  warnings 
addressed  to  any  one  that  we  read  of,)  went  out  to  commit 
the  two  most  outrageous  sins  that  could  be  committed  against 
that  hlessed  Body  :  first  partaking  of  it  with  a  heart  and 
mind  actually  at  the  moment  determined  on  betraying  it, 
and  so  actually  betraying  it,  as  far  as  in  him  lay,  to  Satan, 
who  forthwith  entered  into  him ;  and  afterwards,  openly  in 
the  sight  of  man  betraying  it — betraying  the  Son  of  Man — 
by  a  kiss  ; — the  loving  penitent's  token  of  adoration  was  the 
hypocrite's  token  of  insult  and  unearthly  malice. 

And  then,  as  if  to  prove  that  the  holy  Flesh  which  endured 
all  this,  and  was  about  to  endure  much  more,  was  still,  as 
ever,  the  Temple  of  the  divine  glory;  first,  by  shewing  Him- 
self, and  declaring,  "I  am  He,"  He  forced  His  assailants  to 
recoil  and  fall  to  the  ground,  either  on  their  faces  in  involun- 
tary worship,  or  backwards  as  in  despair.  Presently  after- 
Avards  He  touched  Malchus'  ear,  and  healed  him.  The  cure 
was  wrought  by  His  touch,  as  in  so  many  instances  before. 
And  since  the  man  had  been  hurt  in  laying  rude  hands  upon 
His  Bod}'^,  the  healing  may  be  received  as  a  merciful  token, 
that  even  unworthy  communicants  are  not  shut  out  from  His 
mercy,  and  the  benefit  of  the  mysteries  which  they  have  pro- 
faned, except  they  persist  in  nuAvorthiness. 

§  31.  Then  it  was  that  our  blessed  Redeemer,  withdrawing, 
as  it  were.  His  power  into  Himself,  gave  up  His  Body  to  the 
sacrifice,  with  the  words,  "  This  is  your  hour,  and  the  power 
of  darkness."  His  disciples  understood  Him  to  signify  that 
nothing  more  could  be  done  for  Him,  and  they  might  as 
well  forsake  Him  and  fly ;  His  enemies,  both  on  earth  and 
in  hell,  knew  that  they  were  left  to  do  their  worst  with  Him  ; 


Tone  of  the  Evangelist  in  reeording  it.  45 

and  they  did  it  imsparingly ;  and  wliile  His  Body  was,  in  Chap.  II. 
fact,  winning  the  decisive  and  eternal  victory  for  which  He 
came  into  the  workl,  it  seemed  to  the  eyes  of  men,  perhaps 
of  all  creatures,  to  be  surrendered,  for  good  and  all,  to  suf- 
fering and  insult.  But  the  first  thing  seen,  when  the  pre- 
ternatural darkness  was  over,  and  the  light  of  day  was  again 
permitted  to  shine  upon  the  cross  and  those  standing  by  it, 
was  the  blood  and  water,  flowing  out  from  our  Saviour's 
side,  as  soon  as  ever  He  was  certainly  known  to  be  dead. 

There  is  no  need  here  to  explain  at  large  the  symbolical 
and  sacramental  meaning  of  that  miracle, — a  meaning  wit- 
nessed by  all  antiquity,  and  adopted  by  the  Church  of  Eng- 
land especially  in  her  office  of  Holy  Baptism,  where  she  de- 
clares that,  "  for  the  forgiveness  of  our  sins,  Christ  shed  out 
of  His  most  precious  side  both  Water  and  Blood."  "His 
most  precious  side :"  the  very  phrase  instinctively  indicates 
what  all  devout  persons  have  felt  towards  that  sacred  Form, 
drawn  to  it  the  more  by  this  parting  insult  from  those  who 
were  bent  upon  making  themselves  every  way  "  guilty  of  the 
Body  and  Blood  of  Christ  our  Saviour." 

"VVe  may  perhaps  realize  those  feelings  most  efi'ectually, 
by  reverently  imagining  how  they  may  have  begun  in  the 
heart  and  mind  of  the  beloved  disciple,  chosen  by  the  Holy 
Ghost  to  testify  the  transaction  to  us,  and  of  the  blessed 
Virgin,  and  other  holy  women;  the  special  alarm  and  horror 
which  they  must  have  felt  as  they  watched  the  brutal  soldiery 
breaking  the  legs  of  the  two  malefactors,  and  approaching 
their  Lord's  cross  with  the  same  intent ;  the  comparative  re- 
lief when  they  saw  that  all  that  Avas  done  was  ignorantly  and 
wantonly  to  pierce  His  unconscious  side ;  the  awful  sense  of 
Divine  interference  and  of  Divine  consolation,  when,  knowing 
that  He  was  already  dead,  they  saw  the  stream  gush  out,  not 
of  blood  only,  but  of  water  and  blood.  Probably,  indeed, 
it  was  in  this  instance  as  is  noted  elsewhere  in  S.  John's 
Gospel  •= :  "  These  things  understood  not  His  disciples  at  the 
first :  but  when  Jesus  was  glorified,  then  remembered  they 
that  these  things  were  written  of  Him,  and  that"  His  ene- 
mies "  had  done  these  things  unto  Him."    Yet  the  very  tone 

'  Chap.  xii.  16. 


46       Sacramental  Presence  taHf//it  in  1  >S'.  Jo//n  v,  G — 9. 

Chap.  II.  of  the  narrative  implies  that  even  at  that  moment  of  exceed- 
ing grief  and  dismay,  the  Evangelist's  mind — as  often  happens 
when  dearest  friends  are  departing — was  deeply  impressed 
with  the  circumstance,  and  would  naturally  go  on  wondering 
what  it  could  mean.  "  He  that  saw  it  bare  record,  and  his 
record  is  true :  and  he  knoweth  that  he  saith  true,  that  ye 
might  believe '^"  Perhaps  it  should  be  written  "He  know- 
eth," for  the  Greek  words  {KciKelvo^i  olhev)  Avill  bear  that  con- 
struction; as  though  the  historian  were  saying  with  S.  Paul, 
"  Behold,  before  God,  I  lie  not."  But  that  it  should  be  in- 
serted with  such  an  asseveration,  calling  such  peculiar  atten- 
tion to  it,  in  this  which  may  be  eminently  called  the  theolo- 
gical Gospel, — for  this,  we  might  reverently  conjecture,  if  we 
did  not  know,  some  deep  theological  reason  must  probably 
exist.  As  it  is,  the  knowledge  of  the  reason  is  vouchsafed  to 
ns;  it  is  indicated  in  the  Scripture  quoted.  The  saying,  "A 
bone  of  Him  shall  not  be  broken,"  carries  with  it  the  sacri- 
ficial character  of  our  Lord's  Passion,  that  it  was  the  very 
antitype  of  slaying  the  Paschal  lamb.  And  again,  "They 
shall  look  on  Him  whom  they  pierced"  is  the  prophetic  de- 
claration of  the  mode  of  applying  His  Passion  to  the  remis- 
sion of  His  people's  sins:  the  "piercing"  is  the  opening  of 
"  a  fountain  for  sin  and  for  uncleanness  -"  and  it  is  signified 
that  it  would  not  take  full  eff'ect  until  the  Lord  had  "  poured 
out  upon  the  house  of  David,  and  upon  the  inhabitants  of 
Jerusalem,  the  spirit  of  grace  and  of  supplications ;"  i.e.  until 
a  beginning  had  been  given  to  Christian  baptism  by  the  de- 
scent of  the  Holy  Ghost  upon  the  apostles  gathered  on 
Mount  Zion,  and  the  setting  up  of  the  kingdom  of  heaven. 

And  the  rationale,  the  principle  of  all  this,  is  shadowed  out 
in  the  farewell  letter  of  the  same  Evangelist :  "  This  is  He 
that  came  by  water  and  blood,  even  Jesus  Christ;  not  by 
water  only,  but  by  water  and  blood.  And  it  is  the  Spirit 
that  beareth  witness,  because  the  Spirit  is  truth.  For  there 
are  three  that  bear  record  in  heaven,  the  Father,  the  AVord, 
and  the  Holy  Ghost :  and  these  three  are  one.  And  there 
are  three  that  bear  witness  in  earth,  the  spirit,  and  the  water, 
and  the  blood  :  and  these  three  agree  in  one.     If  we  receive 

•■  S.  .Tolm  xix.  35. 


Alhmons  to  the  Worl:  of  the  Spirit  in  the  Sacraments.     47 

the  witness  of  men,  the  witness  of  God  is  greater :  for  this  Chap.  II. 
is  the  witness  of  God  which  He  hath  testified  of  His  Son." 
What  is  this  threefold  witness,  this  witness  of  God,  on  which 
the  Apostle  would  thus  unreservedly  rest  our  faith?  It  is 
Jesus  Christ,  God  incarnate,  coming  to  His  Church,  and 
to  each  one  of  us,  by  water,  by  blood,  and  by  His  Spirit. 
To  His  whole  Church  He  came  by  water,  Avhen,  as  the  surety 
and  representative  of  His  people,  He  was  baptized  by  S.  John 
in  Jordan ;  by  blood,  when  He  died  on  the  cross ;  by  His 
Spirit,  on  the  Day  of  Pentecost.  To  each  several  child  of 
Adam,  whom  He  takes  out  of  the  world  as  one  of  His  own, 
He  comes  by  all  three  at  once — by  the  Spirit,  by  water,  and 
by  blood, — in  His  two  Sacraments,  the  one  as  well  as  the 
other :  for  water  in  Scripture  signifies  sanctification  and 
cleansing;  blood  signifies  satisfaction  and  atonement;  and 
both  these  are,  by  His  ordinance,  in  both  the  Sacraments, 
because  in  both  the  true  gift  is  Participation  of  Christ,  our 
life  and  our  all,  begun  in  Baptism,  continued  and  growing 
in  the  Eucharist.  And  they  are  in  the  Sacraments  by  the 
special  operation  of  His  Spirit :  "  It  is  the  Spirit  that  beareth 
witness,  because  the  Spirit  is  Truth."  The  Spirit  is  that 
Truth  which  both  declares  and  makes  them  to  be  what  they 
signify,  as  our  Lord  declared  of  one  of  them :  "  The  words 
that  I  speak  unto  you,  they  are  spirit  and  they  are  life;" 
the  words  in  this  case  being,  for  the  one,  ''This  is  My 
Body;"  for  the  other,  "I  baptize  thee  in  the  Name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  And  ac- 
cordingly the  Church,  expressly  or  virtually,  has  always  prayed 
for  this  descent  of  the  Holy  Ghost, — in  Baptism,  to  "  sanc- 
tify the  water  to  the  mystical  washing  away  of  sin ;"  in  Holy 
Communion,  according  to  the  old  Liturgies,  to  make  the  ele- 
ments what  our  Lord  declared  them  to  be ;  according  to  our 
own  Liturgy,  to  make  us,  receiving  them,  partakers  of  those 
holiest  things. 

To  this  doctrine,  pi'obably  to  expressions  of  it  even  then 
in  liturgical  use,  the  Apostle  alludes  more  than  once:  "By 
one  Spirit  are  we  all  baptized  into  one  Body^."     And  else- 

"^  1  Cor.  xii.  13. 


48  Sacramejits,  the  Extension  of  the  Iiirarnatioit. 

Chap.  II.  where  ^  the  Church  service  is  described  pnrth^  by  the  use  in 
it  of  Psalms  and  hymns  in  the  way  of  response,  (so  we  may 
best  understand  "  speaking  to  yourselves/')  partly  by  its  in- 
A'olving  a  continual  sacrifice  of  thanksgiving,  and  that  for  all, 
in  the  Name  of  Christ,  to  the  Father, — a  definition  of  a 
Christian  Liturgy,  as  far  as  it  goes,  critically  exact. 

We  may  add  the  often-quoted  passage  in  Horn.  xv.  16 : 
"  That  I  might  be  a  minister  of  Jesus  Christ  unto  the  Gen- 
tile*, doing  a  priest's  Avork  in  respect  of  the  Gospel  of  God  8; 
that  the  off'ering  of  the  Gentiles  might  be  acceptable,  being 
sanctified  by  the  Holy  Ghost  ;'^  where  S.  Paul  represents 
his  calling  as  a  missionary  by  an  image  borrowed  from  his 
other  calling  as  a  priest,  the  body  of  Gentile  Christians  being 
that  which  he  had  to  offer,  and  requiring,  in  order  to  be  ac- 
ceptable, sanctification  by  the  Holy  Ghost,  as  the  proper 
sacrifice  of  Christians  did. 

In  a  word,  the  patristical  doctrine,  that  the  Incarnation  is 
not  only  applied,  but  extended  as  it  were,  by  the  blessed  Sa- 
craments, supplies  the  sufficient  and  only  interpretation, 
both  of  the  mysterious  opening  of  the  Redeemer's  side  on 
the  cross,  when  He  was  in  the  sleep  of  death,  and  of  that 
which  is  always  referred  to  by  antiquity  as  the  ordained  type 
of  that  circumstance  in  the  Passion,  the  piercing  of  the  first 
Adam's  side  in  his  sleep,  and  the  formation  or  building  up  of 
that  which  was  taken  out  of  it  into  the  first  woman,  his 
spouse,  and  the  mother  of  us  all. 

And  (it  is  a  serious  and  alarming  thought)  if  there  be  any 
who  now  scorn  the  doctrine,  wilfully  I  mean,  and  in  spite  of 
helps  to  know  better,  we  know  for  certain  that  they  will 
not  always  scorn  it.  Holy  Scripture  tells  of  a  moment  to 
come,  when  that  wound  in  our  Lord's  side,  the  fountain  of 
Sacraments,  and  the  door  of  life  to  us  all,  will  be  openly 
seen  by  all.  "  Every  eye  shall  see  Him,  and  they  also  who 
pierced  Him :"  even  they  who,  by  abusing  His  Sacrifice  and 
Sacraments,  shall  have  crucified  and  pierced  Him  afresh. 

'  "  Speaking  to  yourselves  in  Psalms  in  the  Name  of  our  Lord  Jesus  Christ." 

and  hymns  and  spiritual  songs,  singing  — E])h.  v.  1 9,  20. 

and  making  melody  in  your  hearts  to  k  UpovpyovvTa    rh    fvayyfKtov    tov 

the  Lord;    giving  thanks  always  for  Qtov. 
all  things  unto  God  and  the  Father 


Not// fug  in  Scripture  to  clicck  Devotion  to  Christ's  Bodij.    49 

The  scar  in  His  side  will  be  to  them  an  especial  conderana-  Cuap.  II. 

tion,  as  it  will  be  a  pledge  of  grace  received  and  not  wasted 

to  all  penitent  and  devout  receivers.     It  is  S.  John  again 

to  whom  this  was  revealed '';  the  disciple  whom  Jesus  loved 

is  throughout,  by  special  Providence,  the  great  teacher  of 

the  doctrine  of  His  life-giving  Body,  and  of  the  devotion 

due  to  it. 

§  32.  But  whatever  beginnings  of  high  and  hopeful  thought 
the  miracle  of  the  water  and  blood  may  have  occasioned 
in  S.  John's  mind,  to  the  outward  eye  the  blessed  Body 
was  still  in  the  lowest  and  most  pitiable  condition, — in  the 
hands  of  enemies,  exposed  to  the  worst  indignities, — until 
the  moment  when  Joseph  of  Arimathea  begged  it  of  Pilate. 
This  must  have  been  an  hour  or  two  after  our  Lord's  death ; 
for  He  gave  up  the  Ghost  at  three,  p.m.,  and,  although  the 
Sabbath  did  not  begin  until  six,  it  seems  that  the  taking 
down  from  the  cross,  the  wrapping  in  linen  clothes  with  the 
spices,  and  the  entombment  itself,  had  to  be  somewhat  hastily 
performed.  Some  time,  therefore,  had  probably  elapsed  be- 
tween the  piercing  of  Christ's  side  and  the  application  of 
Joseph  to  Pilate ;  and  since  Nicodemus  was  near,  a  colleague 
of  Joseph's,  and  known  to  have  looked  favourably  on  Christ,  it 
is  not  perhaps  exceeding  the  bounds  of  reasonable  conjecture, 
if  we  suppose  S.  John  to  have  applied  to  him,  and  through 
Him  to  Joseph,  whose  own  new  tomb  was  known  to  be  near 
at  hand,  but  who  was  not  yet  known  for  a  disciple,  as  Nicode- 
mus was,  and  therefore,  perhaps,  less  obnoxious  to  the  Pha- 
risees. And  so,  between  them,  though,  according  to  His 
condescension,  our  Lord's  grave  would  have  been  "  with  the 
wicked,"  yet  He  was  *^  with  the  rich  in  His  death"  and  obse- 
quies ;  unintentional  testimony  being  thus  borne  by  Pilate 
and  others  of  His  persecutors,  that  "  He  had  done  no  violence, 
neither  was  any  deceit  in  His  mouth." 

Whatever  the  process  may  have  been,  whether  it  origi- 
nated with  S.  John  or  no,  we  know  for  certain  that,  from 
that  moment  forward.  His  true  servants  have  never  ceased  to 
shew,  in  all  possible  ways,  their  entire  devotion  and  love  to 
that  Blessed  Body,  enhanced  beyond  measure  by  all  that  they 

h  Rev.  i.  7. 


50  I)}xtanci's  of  Dcrotion  to  Cln-id'>i  risen  Bodij^ 

Chap.  II.  were  permitted  to  see  and  know  of  Its  mysterious  agonies ; 
and  never  was  one  word  uttered  from  above  to  stay  or  check 
tliem,  or  imply  that  they  were  going  too  far.  When  Corne- 
lius fell  down  at  S.  Peter's  feet  to  worship  him,  he  was  told, 
"Arise;  I  myself  also  am  a  man."  When  S.John  did  the 
like  to  the  angel  who  was  shewing  him  the  heavenly  vision, 
he  was  stopped  by  what,  among  men,  would  have  been  an 
exclamation  of  religious  horror :  "  See  thou  do  it  not :  I  am 
thy  fellow- servant,  and  of  thy  brethren  that  have  the  tes- 
timony of  Jesus :  worship  God '."  But  nowhere  in  Holy 
Scripture  will  you  find  anything  at  all  answering  to  this  in 
respect  of  the  worship  and  reverence  shewn  to  Christ's  Body, 
as  if  it  were  possible  to  exaggerate  or  carry  it  too  far ;  not  one 
letter  or  syllable  to  interrupt  or  moderate  the  deep  devotion 
of  the  Church  for  all  these  centuries  that  she  has  remained, 
with  the  beloved  disciple,  standing  by  the  Cross,  and  with 
adoring  love  and  wonder  contemplating  the  blood  and  water 
as  it  flows  from  His  pierced  side ;  seeing  it,  and  bearing 
record, — and  her  record  is  true,  and  she  knowetli  that  she 
saith  true,  that  we  all  might  believe. 

What,  indeed,  is  the  history  of  the  three  days  of  Christ's 
burial,  and  of  the  forty  days  after  His  resurrection,  but  a 
course  of  solemn  acts  of  worship  to  His  real  Bodily  Presence, 
offered  on  His  servants'  part  and  accepted  on  His  own  ? 

There  are  Joseph  and  Nicodemus,  and  the  holy  women, 
laying  Him  in  the  grave  with  their  myrrh  and  spices,  such 
as  they  knew  that  the  Holy  Ghost,  by  the  prophets,  had  ap- 
pointed to  be  offered  to  the  King's  Son. 

There  are  the  Maries  coming  to  the  sepulchre  in  the  early 
morning  to  complete  their  religious  purpose,  and  she  first 
who  loved  best :  and  they  have  a  great  reward — they  are 
permitted  to  be  the  first  to  see  His  risen  Body,  and  hear  His 
voice ;  and  as  soon  as  they  see  and  hear,  they  worship ;  and 
so  (as  has  been  often  noted)  they  obtain  the  privilege  of 
preaching  the  Gospel  of  the  Resurrection  to  the  very  Apostles 
themselves. 

There  is  S.  John,  who  by  his  presence  beneath  the  Cross, 
and  when  our  Lord's  side  was  pierced,  may  be  supposed 

'  Rev.  xix.  10. 


durimi  the  Great  Forti/  Baf/s.  51 

to  have  learned  deeper  thoughts  of  the  prerogatives  of  His  Chap.  II. 
Body  than  were  yet  faraihar  to  any  of  the  rest.  As  he 
was  first  of  the  Apostles  at  the  sepulchre,  so  was  he  first  to 
believe  without  seeing,  and  to  recognise  our  Lord  appear- 
ing suddenly  at  adistance'^;  even  as  many  years  afterwards 
he  knew  Him  by  sight  through  all  His  glory  in  the  heavens, 
in  the  midst  of  the  golden  candlesticks,  and  on  the  cloud  of 
judgment,  discerning  "one  like  unto  the  Son  of  Man^" 
Certainly  it  is  a  remarkable  fact,  that  the  two  most  noted 
and  most  highly-favoured  for  their  special  love  of  our  Lord, 
the  Magdalen  and  the  beloved  disciple,  should  thus  be 
marked  out  for  their  especial  devotion  to  His  Body. 

Then  there  is  His  sudden  appearance  on  the  road  to  the 
two  disciples,  and  His  no  less  sudden  vanishing  out  of  their 
sight,  just  as  their  eyes  were  opened,  and  they  had  come  to 
know  Him  in  the  act  of  breaking  of  bread ;  a  history,  the 
significancy  of  which  in  our  present  argument  surely  needs 
no  elucidation ;  as  neither  do  the  circumstances  of  His  last 
appearance  that  evening,  —  the  entry  through  the  closed 
doors,  the  real  Body  with  Its  real  scars,  and  Its  real  partici- 
pation of  meat  with  them,  at  the  same  time  that  It  was  visi- 
bly breathing  His  own  and  His  Father's  Spirit  into  their 
hearts,  and  audibly  giving  them  that  commission  which  none 
could  give  but  He  that  is  equal  with  the  Father.  Who  does 
not  feel,  as  he  reads  or  hears,  a  deepening  veneration  and 
inward  worship  of  the  holy  Humanity  of  Him  who  thus  spake 
and  acted?  How  much  more  those  who  saw  Him  all  along 
with  their  eyes !  who  "  looked  upon"  Him,  and  "  handled 
with  their  hands"  Him  who  is  "  the  Word  of  Life"» !" 

A  week  more,  and  the  doubts  of  S.  Thomas  are  removed 
by  the  touch  of  the  holy  Body  with  Its  scars,  or  rather,  by 
that  permission  to  touch  It,  whereby  the  timid  Apostle  might 
discern  the  omniscience  of  the  speaker.  With  confirmed 
faith  he  makes  his  confession,  the  very  confession  of  devout 
communicants  in  all  ages, — ''It  is  my  Lord  and  my  God.'* 
Observe  the  answer  he  received, — a  blessing,  not  so  imme- 
diately for  himself  as  for  us,  whose  trial  is,  that  the  same 
Lord  and  Christ,  the  same  Son  of  God  Incarnate,  is  present 

''  S.  John  xxi.  7.  '  Rev.  i.  13;  xiv.  14,  "IS.  John  i.  1, 

E   2 


52       T/ie  Ptr^rnce  of  C//risf  risen  at  tlic  Disciples^  Meals. 

Cnxr.  II.  with  us,  and  permits  us  to  touch  Him,  as  really  indeed,  but 
invisibly,  and  in  a  different  kind  of  presence.  "Blessed  are 
they  now,  and  blessed  shall  they  all  be  hereafter,  who  shall 
believe  and  worship  as  thou  now  dost,  without  waiting  for 
the  actual  sight,  which  has  at  last  convinced  thee."  These 
are  not  words  to  make  a  Christian  afraid  of  believing  too 
much  of  his  Lord's  Presence  in  Holy  Communion,  or  of 
adoring  Him  too  eai'nestly. 

§  33.  Rather  it  might  perhaps  not  untruly  be  said,  that 
one  apparent  purpose  of  our  Lord's  abode  upon  earth  during 
those  forty  days  was,  that  He  might  inure  them  to  the  faith 
and  contemplation  of  a  certain  Presence  of  His  now  spiritual- 
ized Body  among  them,  occasional  only,  and  in  the  highest 
degree  mysterious,  but  in  itself  most  real  and  blessed,  and 
associated  with  all  the  best  gifts  and  fruits  of  His  Incarna- 
tion— the  evidence  and  conveyance  of  the  eternal  life  to 
which  He  had  risen.  This  Presence  the  sacred  narrative 
(we  may  almost  say)  studiously  connects  with  the  meals 
which  He  took  with  them;  as  at  Emmaus,  as  He  sat  at  meat 
with  them.  He  took  the  loaf,  and  blessed,  and  brake  and 
gave  to  them,  recalling  to  their  very  eyes  the  miracle  of  the 
five  thousand  and  its  antitype — the  greater  miracle  of  the 
Eucharist.  The  same  day,  at  evening,  having  shewn  them 
"  His  hands  and  His  feet,  while  they  yet  believed  not  for 
joy,  and  wondered.  He  said  unto  them.  Have  ye  here  any 
meat  ?  And  they  gave  Him  a  piece  of  a  broiled  fish,  and  of 
an  honeycomb.  And  He  took  it,  and  did  eat  before  them  "." 
The  following  Sunday,  as  it  may  seem,  He  appeared  unto 
the  eleven  (Thomas  having  now  taken  his  place  among 
them)  "as  they  sat  at  meat."  The  remarkable  appearance 
and  miracle  at  the  sea  of  Galilee,  related  in  the  last  chapter 
of  the  last  Gospel,  and  considered  by  S. Augustine"  as  ex- 
hibiting a  kind  of  link  or  transition  from  Christ's  earthly  to 
His  heavenly  kingdom,  had  for  its  visible  and  immediate 
occasion  the  present  hunger  and  destitution  of  the  disciples. 
They  had  caught   nothing  that  night ;    the    morning  light 

"  S.  Luke  xxiv.  40 — 43.  dis,  et  in  cnptura  piscium  commeiida- 

°  In   S.  Joan.  Evang.  Tr.  122 : —  verit  Ecclesiaj    Sacraraentuni,    qualis 

"  Narratur  hie  (juemadinodum  sc  ma-  futura  est  ultima  resurrectionc  mortu- 

nifestaverit  Dominus  ad  mare  Tiberia-  oruni." 


Significance  of  Ilia  jHirtakiny  ivith  them.  53 

shewed  Him  to  them  standing  on  the  shore,  but  not,  as  yet,  Chap.  II. 
recognised  by  them.  He  inquires  of  them,  "  Children,  have 
ye  any  meat?"  They  answer,  No.  He  tells  them  where  to 
cast  their  net;  they  obey,  and  in  a  moment  it  is  full  of 
great  fishes ;  and  not  only  so,  but,  before  they  could  land  any 
of  these,  their  condescending  Lord  had  provided  for  them  "  a 
fire  of  coals,  and  fish  laid  thereon,  and  bread ;"  and  His  word 
is  to  them,  "  Come  and  dine ;"  or,  in  more  modern  lan- 
guage, "  Take  your  morning  meal."  Then,  and  not  before, 
the  disciples  knew  that  it  was  the  Lord.  It  was  the  third 
time  of  His  shewing  Himself  to  any  number  of  them  to- 
gether, and  each  time  had  been  at  a  meal. 

The  whole  transaction  looked  back,  as  it  were,  not  only  to 
the  similar  miracle,  the  former  extraordinary  draught  of 
fishes  provided  for  the  same  persons  on  the  same  waters,  but 
also  to  the  two  instances  of  supernatural  feeding,  when  the 
hunger  of  those  coming  to  Christ  was  satisfied  by  a  few 
loaves  and  fishes.  And  did  it  not  look  forward  also  to 
the  state  of  things  shortly  to  take  place  in  the  Church?  how 
that  in  our  spiritual  toil  and  hunger  He  would  shew  Himself  to 
us  by  glimpses  of  His  blessed  Body ;  standing  on  the  shore, 
i.  e.  Heaven,  and  calling  on  us  from  time  to  time  to  partake 
of  the  heavenly  food  He  hath  provided  for  us,  until  the  whole 
Church,  the  net  full  of  great  fishes,  a  hundred  and  fifty  and 
three,  (the  perfect  number  of  the  elect,)  be  drawn  after  Him 
to  the  land,  and  the  Bridegroom,  Avitli  them  that  are  ready, 
go  in  finally  to  the  marriage-feast. 

Perhaps  it  was  not  without  meaning  of  this  kind  that  the 
Holy  Ghost,  describing  the  intercourse  of  Christ  with  His 
disciples  during  those  forty  days,  selected  a  word  which,  in 
its  proper  signification,  stands  for  "eating  salt  with  themP;" 
i.  e.  partaking  of  their  meals.  Forty  days,  in  the  symbolical 
language  of  Scripture,  would  represent  the  whole  time  of  the 
Church's  probation,  until  the  day  come  in  which  she  shall 
ascend  with  her  Lord :  and  then  His  eating  salt  with  her 
must  be  His  presence  at  the  celebration  of  the  great  sacrifi- 
cial feast  of  the  new  covenant,  which  He,  in  His  unspeakable 
condescension,  accounts  Himself  partaker  of  with  us;  as  when 


54  Significatice  of  the  Apostles'  Miracles. 

Chap.  II.  He  says,  "  I  will  not  any  more  eat  thereof  until  it  be  fulfilled 
in  the  kingdom  of  God  ^ ;"  "  I  will  drink  no  more  of  the 
fruit  of  the  vine  until  that  day  that  I  drink  it  new  in  the 
kingdom  of  God '/'  For  His  ''  meat  is  to  do"  His  "  Father's 
will,  and  to  finish  His  work^;"  and  where  on  earth  is  the 
Father's  will  and  work  more  perfectly  found  than  in  holy 
and  devout  Communion  ?  There,  if  any  where  on  this  side 
heaven,  is  the  "  very  image  of"  those  '•'  good  things  to  come," 
which  the  gracious  Lord  encourages  us  to  look  on  to  in  those 
words  of  unutterable  condescension,  "Blessed  are  those  ser- 
vants, whom  the  Lord  when  He  coracth  shall  find  watching : 
verily  I  say  unto  you,  that  He  shall  gird  Himself,  and  make 
them  to  sit  down  to  meat,  and  Avill  come  forth  and  serve 
them  '." 

§  34.  Then  came  the  day  of  the  Lord's  Ascension,  when 
His  natural  but  now  glorified  Body  was  to  go  up  to  His 
Father's  right  hand,  there  to  abide,  in  its  visible  form  and 
substance,  until  the  times  of  restitution  of  all  things.  As 
tliey  saw  His  Body  in  the  act  of  departing,  "  they  wor- 
shipped";" He  left  them  prostrate,  or  on  their  knees.  Very 
strange  it  would  have  seemed  to  them,  had  they  been  told 
that  His  sacred  Body  was  the  less  to  be  worshipped  because 
it  is  now  glorified,  and  must  wear  a  veil  over  it  to  be  en- 
dured by  mortal  sight.  And  when  the  Holy  Comforter  had 
come  down  upon  them,  and  they  were  admitted  fully  into 
the  kingdom  of  heaven ;  besides  their  knowledge,  now  made 
perfect,  of  all  doctrine  connected  with  the  Ascension,  they 
would  find,  in  the  visible  prerogatives  with  which  both  them- 
selves and  others  through  them  were  endowed,  fresh  rejisons 
every  hour  for  magnifying  the  holy  Humanity  of  Christ,  di- 
vinely ordained  to  be  all  in  all  to  them.  For  by  their  com- 
munion with  Him  through  His  Spirit,  as  His  chosen  and 
select  witnesses,  chief  members  of  His  mystical  Body,  the 
works  that  He  had  done  they  were  enabled  to  do  also ;  and 
for  the  more  confirmation  of  this  union,  they  were  autho- 
rized to  use  the  very  words  and  gestures  which  their  Lord 
had  commonly  employed  in  His  miracles  of  healing.     This 

1  S.  Luke  xxii.  16.  >■  S.  Mark  xiv.  25.  "  S.  Joliu  iv.  34. 

'  S.  Luke  xii.  37.  "  S.  Luke  xxiv.  32. 


How  Christ's  Body  uris  (jlorijied  in  them.  55 

began  with  the  very  beginning  of  the  Church,  on  the  Day  of  Chap.  II. 
Pentecost ;  but  the  first  instance  particularly  recorded  is  the 
healing  of  the  lame  man  by  S.  Peter,  in  which  there  is  the 
same  combination  of  the  divine  Touch  and  the  divine  Word 
as  in  the  majority  of  our  Lord's  own  miracles,  and  also  in 
the  outward  and  visible  parts  of  Ilis  Sacraments  :  the  Toucb, 
in  that  the  Apostle  took  the  patient  "  by  the  riglit  hand  and 
lifted  him  up;"  the  Word,  in  his  saying,  "In  the  Name  of 
Jesus  Christ  of  Nazareth,  rise  up  and  Avalk  ^'^  So  we  read, 
afterwards,  that  "  by  the  hands  of  the  Apostles  were  many 
signs  and  wonders  wrought  among  the  people  v  /'  that  Ana- 
nias laid  his  hands  upon  Saul,  and  he  recovered  his  sight; 
that  S.  Peter  gave  Tabitha  his  hand  to  complete  her  recovery 
after  he  had  wakened  her  from  death,  besides  saying,  ''  Ta- 
bitha, arise;"  that  S.Paul,  upon  the  sudden  death  of  Eu- 
tychus,  went  down,  and  fell  on  him,  and  embraced  him, 
saying,  "  Trouble  not  yourselves,  for  his  life  is  in  him ;"  re- 
calling the  remembrance  of  what  Elijah  and  Elisha  had 
done,  and  intimating  to  thoughtful  persons  the  typical  sig- 
nificance of  their  history,  (and  that  miracle,  we  may  observe, 
took  place  during  a  celebration  of  the  holy  Eucharist)  : 
lastly,  in  Melita  he  cured  a  fever  by  prayer  and  laying  on 
of  hands. 

Moreover,  from  the  members,  as  from  the  Head,  of  the 
Church,  it  was  noticed  that  the  healing  virtue  did,  as  it 
•were,  overflow,  communicating  itself  to  their  garments,  and 
those  even  apart  from  their  persons.  From  Paul's  body 
"  were  brought  unto  the  sick  handkerchiefs  or  aprons,  and  the 
diseases  departed  from  them,  and  the  evil  spirits  went  out  of 
them."  And  in  Acts  v.,  still  more  remarkably,  "  they  brought 
forth  the  sick  into  the  streets,  and  laid  them  on  beds  and 
couches,  that  at  the  least  the  shadow  of  Peter  passing  by 
might  overshadow  some  of  them."  The  exceptions  also  to 
the  rule  of  healing  by  touch  appear  to  be  of  the  same  kind 
as  those  which  have  been  noted  in  the  Gospel  history  :  they 
are,  the  casting  out  devils ;  the  infliction  of  punishments,  as 
in  the  case  of  Ananias  and  Sapphira,  and  of  Elymas;  special 
faith,  affirmed  in  the  case  of  the  cripple  at  Lystra,  and  im- 

»  Acts  V.  12.  »'  Acts  iii.  6. 


56  Direct  Argument  for  Eucharistical  Adoration. 

Chap.  II.  plied  ill  that  of  ^"Eaeas;  and  all  in  that  one  only  Name, 
whereby  it  might  be  known  without  question  that  Christ  is 
the  only  Ilealcr,  as  He  is  known  to  be  the  only  Baptizer  and 
the  only  Consecrator.  Who  can  doubt  that  the  effect  of  all 
this  was  still  to  deepen  men's  reverence  and  gratitude  to- 
wards the  awful  and  blessed  Body  which  they  knew  to  be 
the  fountain  of  it  all  ?  which  Body,  be  it  noticed,  was  every 
day  presented  before  them  in  a  sacramental  way  in  the 
holy  Eucharist  j  for  in  the  mother  Church  of  Jerusalem,  at 
least,  we  know  that  they  "continued  daily  in  breaking  of 
bread." 

§  35.  We  may  perhaps  not  unfitly  close  this  series  of  scrip- 
tural facts  by  noticing  that  it  is  the  Lamb  which  is  selected, 
rather  than  the  Lion,  or  any  other  animal,  as  that  symbol  of 
our  Lord  which  may  most  meetly  represent  Him  in  His  ce- 
lestial estate,  all  through  the  Book  of  Revelations ;  in  part, 
doubtless,  for  the  same  reason  that  the  Cross  is  His  chosen 
standard  among  inanimate  things,  and  the  Son  of  Man  His 
chosen  title :  that  wherein  He  abases  Himself  most,  and  is 
most  evil  spoken  of,  therein  He  may  receive  especial  glory. 

And  the  general  result  of  the  survey  comes,  I  think,  un- 
deniably, to  as  much  as  this — that  every  where  such  encou- 
ragement is  given  to  the  worship  of  our  Lord  in  His  human 
nature,  made  adorable  by  its  union  with  the  Divine,  as  to 
create  a  strong  probability,  at  least,  that  such  worship  would 
not  be  forbidden,  but  rather  sanctioned  and  enjoined,  in  that 
Sacrament  which,  rather  than  any  thing  else,  is  the  standing 
monument  of  the  Incarnation,  and  extension  of  it. 

§  36.  And  such,  in  fact,  is  the  case,  as  a  very  few  words 
will  shew.  Worship  is  a  personal  thing;  the  true,  real,  pri- 
mary object  of  worship,  in  the  proper  and  high  sense  of  the 
word,  for  all  reasonable  and  understanding  creatures,  must 
of  course  be  some  person,  and  that  Person  the  Most  High 
God.  On  this  point  there  is  no  need  of  any  abstract  discus- 
sion ;  it  is  settled  for  us  at  once  on  the  very  highest  autho- 
rity :  "  Thou  shalt  worship  the  Lord  thy  God,  and  Him  only 
shalt  thou  serve."  The  Person  therefore  of  Jesus  Christ 
our  Lord,  wherever  it  is,  is  to  be  adored — to  be  honoured, 


ItfoUoics  immediately  from  the  Real  Presence.  57 

acknowledged,  sought  unto,  depended  on,  with  all  possible  Chap.  II. 
reverence,  with  the  most  entire  and  single-hearted  devotion, 
incommunicable  to  any  finite  being — by  all  creatures  whom 
He  has  brought  to  know  Him.  This  proposition,  though  in 
the  heat  of  theological  warfare  it  may  seem  to  have  been 
denied,  and  that  recently,  cannot,  I  conceive,  be  really  and 
advisedly  denied  by  any  one  who  believes  the  Divinity  of  our 
Lord.  Taking  it  for  granted,  I  will  state  it  once  again.  The 
Person  of  Jesus  Christ  our  Lord,  wherever  it  is,  is  to  be 
adored.  And  now  I  will  add  the  next  proposition  in  the 
argument,  viz.  Christ^s  Person  is  in  the  holy  Eucharist  by 
the  presence  of  His  Body  and  Blood  therein.  From  which,  as 
will  be  seen,  follows,  by  direct  inference,  that  the  Person  of 
Christ  is  to  be  adored  in  that  Sacrament,  as  there  present  in 
a  peculiar  manner,  by  the  presence  of  His  Body  and  Blood. 

It  is  on  the  second  or  minor  of  these  three  propositions,  if 
on  any,  that  opposition  is  to  be  expected,  and  explanation  is 
necessary.  It  raises,  evidently,  the  whole  question  of  that  which 
is  denominated  "the  real  objective  Presence"  of  Jesus  Christ 
in  the  holy  Evicharist.  That  is  to  say,  whereas  the  Divine 
nature  in  Christ  is  everywhere  and  always  equally  present, 
and  so  everywhere  and  always  alike  adorable ;  but  to  us  frail 
children  of  men  He  has  condescended  at  certain  times  and 
places  to  give  especial  tokens  of  His  Presence,  which  it  is  our 
duty  to  recognise,  and  then  especially  to  adore :  thus  far,  I 
suppose,  all  allow  who  in  any  sense  believe  the  Creeds  of  the 
Church,  that  in  the  holy  Eucharist  we  are  very  particularly 
bound  to  take  notice  of  His  divine  Presence,  as  God  the 
WoHD,  and  to  worship  Him  accordingly.  That  which  some 
in  modern  times  have  denied  is,  that  He  is  then  and  there 
present  according  to  His  human  nature,  really  and  substan- 
tially present,  as  truly  present  as  He  was  to  any  of  those 
Avith  whom  He  conversed  when  He  went  in  and  out  among 
us;  or  again,  as  He  is  now  present  in  heaven  interceding  for 
us.  Both  of  these  two  last  mentioned  are  modes  of  His  hu- 
man Presence,  acknowledged  by  all  who  confess  Him  come 
in  the  flesh.  But  that  which  some  affirm,  some  deny,  as  part 
of  the  Catholic  doctrine  of  the  Eucharist,  is  a  third  and  special 
mode  of  Presence  of  the  holy  Humanity  of  our  Lord,  denoted 


58  No  necessary  Temptation  to  adore  the  Sic/n. 

Chap.  II.  and  effected  by  His  own  words — "  This  is  My  Body,  this  is 
jNIy  Blood ;"  a  Presence  the  manner  of  which  is  beyond  all 
thought,  much  more  beyond  all  words  of  ours,  but  which 
those  who  believe  it  can  no  more  help  adoring,  than  they 
could  have  helped  it  had  they  been  present  with  S.  Thomas, 
to  see  in  His  hands  the  print  of  the  nails ;  or,  again,  with  so 
many  sick  persons  to  touch  the  hem  of  His  garment,  and  so 
to  be  made  whole.  It  is  no  more  natural  for  them  to  think, 
one  way  or  the  other,  of  worshipping  the  Bread  and  Wine, 
than  it  was  for  the  woman  with  the  issue  of  blood  to  think 
of  worshipping  the  garment  which  she  touched,  instead  of 
Him  Avho  was  condescending  to  wear  it  and  make  it  an  in- 
strument of  blessing  to  her. 

If  we  may  reverently  say  it,  (using  an  illustration  which  is 
applied  by  the  Church  to  a  subject,  if  possible,  still  more 
awful  than  this,)  *^as  the  reasonable  soul  and  flesh  is  one 
Man,"  and  as  "  God  and  Man  is  one  Christ,"  so  the  conse- 
crated Bread  and  Wine,  and  the  Body  and  Blood  of  our 
Lord  Jesus  Christ,  are  one  Sacrament.  And  as  we  know 
the  soul  of  a  man,  Avhich  we  cannot  see,  to  be  present  by  the 
presence  of  his  living  body,  which  we  can  see,  so  the  presence 
of  that  Bread  and  Wine  is  to  us  a  sure  token  of  the  Presence 
of  Christ's  Body  and  Blood.  We  are  not  more  certain  of  the 
one  by  our  reliance  on  God's  ordinary  providence,  than  we 
are  of  the  other  by  our  faith  in  Christ's  own  word.  And  as 
persons  of  common  sense  are  not  apt  to  confound  a  man's 
soul  with  his  body,  because  of  the  intimate  and  mysterious 
connection  of  the  two, — (to  bring  men  to  that  requires  either 
extreme  subtilty  or  extreme  grossness  of  understanding); — 
nor  yet  can  you  easily  bring  them  to  doubt  whether  meat  and 
drink  serve  to  keep  the  two  together,  whether  life  can  come 
by  bread,  because  they  cannot  understand  how, — so  no  plain 
and  devout  reader  of  Holy  Scripture  and  disciple  of  the 
Church  would,  of  his  own  accord,  find  a  difficulty  in  ador- 
ing the  thing  signified,  apart  from  the  outward  sign  or  form; 
or  in  believing  that  the  one  may  surely  convey  the  other 
by  a  spiritual  and  heavenly  process,  known  to  God,  but  un- 
known to  him,  and  to  all  on  earth. 

§  37.  It  is  not  the  object  of  these  papers  to  reason  out  at 


The  Real  Presence,  as  taught  in  S.John  vi.  59 

large  that  great,  and  comfortable,  and  (I  will  add)  necessary  cuap.  II. 
truth,  known  to  the  faitliful  under  the  name  of  "the  Real 
Presence,"  but  rather  to  point  out  the  inseparable  connection 
between  it  and  the  practice  of  adoration.  But  I  must  here 
borrow  so  much  from  the  premisses  of  that  argument  as  to 
assume  that  the  sixth  chapter  of  S.  John  really  and  pri- 
marily relates  to  the  Sacrament  of  Holy  Communion ;  ac- 
cording to  the  well-known  interpretation  of  Hooker,  which 
is  the  interpretation  of  all  antiquity,  and  lies  so  obviously  on 
the  surface  of  Scripture,  that  one  can  hardly  conceive  a  sim- 
ple, unlearned  reader  giving  any  other  turn  to  the  discourse 
in  that  chapter,  unless  he  were  prepossessed  by  a  theory. 

Allowing,  then,  that,  as  Hooker  alleges,  the  Apostles  at  the 
Last  Supper  could  not  but  understand  the  sayings  and  doings 
of  our  Lord  as  the  intended  fulfilment  of  His  typical  miracle 
and  prophetic  sayings  a  twelvemonth  before,  let  us  calmly 
consider  what  doctrine  about  Holy  Communion  they  must 
have  taught  and  believed,  from  that  clay  forward,  or  at  least 
from  the  day  of  His  coming  upon  them  Who  Avas  to  bring  all 
Christ's  sayings  to  remembrance.  They  must  have  believed 
that,  as  ordinary  food  and  drink  are  necessary  to  ordinary 
temporal  life,  so  His  Body  and  Blood,  sacramentally  received, 
are  necessary  to  spiritual  life ;  for  "  except  ye  eat  the  Flesh 
of  the  Son  of  Man,  and  drink  His  Blood,  ye  have  no  life  in 
you :" — that  as  a  common  meal,  with  God's  blessing  upon  it, 
has  a  virtue  to  keep  us  alive  for  a  certain  time,  so  this  hea- 
venly meal  has  the  like  virtue  in  respect  to  the  life  everlast- 
ing ;  for  "  whoso  eateth  My  Flesh  and  drinketh  My  Blood 
hath  eternal  life  :" — that  it  has  a  certain  special  quality  of 
preparing  our  bodies  for  the  general  resurrection ;  for  "  I  will 
raise  him  up  at  the  last  day';" — that  ordinary  food  and  drink 
is  but  the  shadow  of  this,  the  true  Bread  from  heaven,  and 
the  fruit  of  the  true  Vine,  in  the  same  kind  of  way  that 
Christ  is  the  true  Light,  and  this  material  light  but  a  figure 
of  Him;  heaven  the  true  riches,  of  which  the  earthly  mam- 
mon is  but  a  coarse  and  unreal  image;  and  all  other  Gospel 
antitypes  far  more  real  and  substantial  than  their  legal  or 
natural  types  :  for  which  cause,  mainly,  (as  I  suppose,)  Christ 
'  Cf.  1  Cor.  XV.  45. 


60  Use  of  the  Title  "  Son  of  Man"  in  S.  John  vi. 

Chap.  II.  is  called  the  Truth,  in  contradistinction  to  Mosaical  shadows; 
so  that  in  the  Sacrament  we  eat  and  drink  more  really  and 
substantially  than  on  any  other  occasion  : — all  this  they  might 
gather  from  the  saying,  "  For  My  Flesh  is  meat  indeed,  and 
My  Blood  is  drink  indeed." 

Again,  they  would  understand  that  His  Flesh  and  Blood  in 
Holy  Communion  is  the  special  means  appointed  by  Him, 
not  for  beginning,  but  for  continuing,  spiritual  life, — the  in- 
strument whereby  tlie  members  adhere  to  their  Head, — as 
well  as  the  remedial  token  and  pledge  whereby  they  know 
that  they  are  very  members  incorporate  in  Him,  and  not  yet 
cast  oif  for  their  many  backslidings ;  for  "  He  that  eateth 
My  Flesh,  and  drinketh  My  Blood,  dwelleth  in  Me,  and  I  in 
him."  Finally,  to  set  the  most  awful  seal  to  the  greatness 
and  reality  of  all  this, — to  put  down  for  ever  the  notion  that 
He  was  merely  using  figures  of  speech, — the  Holy  Ghost 
caused  them  to  remember  that  our  Lord  had  said,  "  As  the 
living  Father  hath  sent  Me,  and  I  live  by  the  Father :  so  he 
that  eateth  Me,  even  he  shall  live  by  Me  "." 

§  38.  And  for  a  key  to  the  whole  mysterious  transaction,  so 
far  as  man  might  comprehend  it.  He  had  introduced  the 
title,  Son  of  Man,  three  times  in  the  course  of  the  conversa- 
tion, and  apparently  just  at  those  points  of  it  w^here  it  would 
come  in  most  significantly,  supposing  His  intention  to  be  to 
intimate  thereby  the  office  of  the  Sacrament  in  extending 
and  applying  the  benefit  of  His  Incarnation. 

First,  in  leading  His  hearers  to  the  whole  subject,  He  had 
said,  "  Labour  not  for  the  meat  which  pcrisheth,  but  for  that 
meat  which  endureth  unto  everlasting  life,  which  the  Son  of 
Man  shall  give  unto  you :  for  Him  hath  God  the  Father 
sealed''."  Him  the  Father  had  "sanctified  and  sent  into  the 
world,"  anointing  His  holy  Manhood  with  the  Holy  Ghost 
and  with  power  without  measure,  for  this  especial  purpose, 
that  He,  being  the  Son  of  Man,  might  give  you  the  meat 
that  endureth  unto  everlasting  life. 

Secondly ;  when,  in  His  gracious  disclosures,  keeping  even 
time  (so  to  speak)  with  the  stubborn  and  insolent  answers  of 
the  Jews,  He  had  arrived  at  that  saying,  so  offensive  to  the 
'  S.  Joliii  vi.  57.  ^  Ibid.  27. 


Bearing  of  ChvisVs  Ascension  on  the  Eiidiarist.  Gl 

ear  aud  heart  of  philosophy  falsely  so  called,  "  The  Bread  Chap.  II. 
that  I  will  give  is  My  Flesh ;"  it  began,  as  soon  as  spoken, 
to  be  a  cause  of  strife:  for  in  regard  of  this  doctrine  espe- 
cially has  the  saying  ever  been  too  truly  fulfilled,  "  I  came 
not  to  send  peace  on  the  earth,  but  a  sword/^     And  accord- 
ingly the  Jews,  at  the  very  first  hearing  of  it,  began  to  strive 
with  one  another,  saying,  "How  can  this  Man  give  us  His 
Flesh  to  eat*^?"     Whereupon  our  Lord,  in  repeating  it,  with 
the  addition  that  they  must  drink  His  Blood,  was  careful  to 
point  out  to  them  that  it  was  the  Flesh  and  Blood  of  the 
Son  of  Man :  "  Except  ye  eat  the  Flesh  of  the  Son  of  Man, 
and  drink  His  Blood,  ye  have  no  life  in  you.'^     As  Son  of 
Man,  He  had  decreed  to  bestow  on  them  His  Flesh  and  Blood, 
that  it  might  be  within  them,  to  be  the  very  life  of  their  souls. 
Once  more,  when  the  trial  and  agony  caused  by  the  "  hard 
saying*^"  seemed  at  the  keenest,  in  His  prophetic  mercy  and 
pity   He  warned  them  of   an    event   which   would  make  it 
harder  still:  "What  and  if  ye  shall  see  the    Son  of  Man 
ascend  up  where  He  was  before?"     He  accompanied  the 
warning  with  a  significant  repetition  of  the  title.  Son  of  Man  ; 
which,  when  the  time  was  come,  His  disciples  would  under- 
stand to  imply  that  His  going  up  to  heaven  bodily,  in  His 
human  nature,  was  indeed  a  most  essential  link  in  the  chain 
of  wonders  which  began  with  His  Incarnation.     His  work  as 
Son  of  Man  would  be  very  incomplete  without  it ;  He  could 
neither  sit  as  a  King  on  His  Father's  right  hand  in  heaven, 
"  until  His  enemies  be  made  His  footstool,"  nor  stand  before 
Him,  either  there  or  in  earth,  as  "  a  Priest  for  ever  after  the 
order  of  Melchisedec."     Since  the  commemorative  Sacrifice 
in  heaven  was  necessary  for  the  efficacy  of  the  Eucharist  of- 
fered on  earth, — which,  indeed,  is  only  efficacious  by  being 
joined   to   the   oblation   above, — the    Communion,  however 
blessed  a  thing,  cannot  be  understood  as  having  done  all  its 
Avork  before  the  glorious  Ascension  of  our  Lord.    Mary  must 
not  touch  Christ,  because  He  hath  "  not  yet  ascended  to  His 
Father,''  to  send  down,  as  the  first-fruits  of  His  priestly  office 
in  heaven,  the  Holy  Spirit,  by  Whose  regenerating  power 
mortals  might  be  united  to  Him,  and  made  worthy  to  touch 
=  S.  John  vi.  52,  53.  ^  Ibid.  GO. 


G2  The  Holy  Spirit's  Work  in  the  Eucharist. 

Chap.  II.  Him  spiritually.  Such  is  S.  Cyril's  exposition  of  that  mys- 
terious saying,  "  Touch  Me  not,  for  I  am  not  yet  ascended  to 
My  Father."  And  if  any  one  hesitate  to  accept  it,  as  incon- 
sistent with  our  Lord's  offering  His  Body,  as  He  did  so  often, 
to  the  touch  of  His  disciples  dm-iug  those  forty  days,  he  may 
consider  that  such  permission  was  granted,  by  way  of  mira- 
culous evidence,  to  such  as  were  yet  imperfect  in  the  faith  of 
the  Resurrection ;  whereas  the  blessed  Magdalene  seems  to 
have  had  no  doubt,  but  only  wanted  to  kiss  His  feet,  as  be- 
fore His  death,  in  loving  adoration.  Her  touch  would  repre- 
sent the  ordinary  approach  of  believers  to  Christ's  Body  in 
the  holy  Eucharist,  and  should  therefore  be  deferred  until 
she  had  been  purified  by  the  Holy  Ghost. 

To  return  for  a  moment  to  His  own  words  in  the  sixth 
chapter :  "  What  and  if  ye  shall  see  the  Son  of  Man  ascend 
up  where  He  was  before?"  Understood  in  this  connection, 
they  do  in  a  wonderful  manner  intimate  the  three  great 
mysterious  Unities  comprised  in  the  idea  of  Christian  re- 
demption :  first,  the  Unity  of  the  Father  and  the  Son,  im- 
plied in  "  where  He  was  before ;"  next,  the  Unity  of  God 
and  Man  in  the  Person  of  Christ,  implied  in  the  title.  Son 
of  Man ;  thirdly,  the  Union  and  Communion  between  Christ 
and  His  saints,  in  that  partaking  of  His  Body  and  Blood  is 
here  connected  with  His  Ascension.  And  in  the  next  verse 
He  turns  our  thoughts  towards  that  other  Divine  Person, 
Who,  as  Holy  Scripture  informs  us,  is  in  some  heavenly  way 
the  bond  and  principle  of  each  of  these  divine  unities.  "  It 
is  the  Spirit  that  quickeneth."  The  Holy  Ghost,  the  Lord 
and  Giver  of  Life,  of  whom  the  Church  says*^  that  in  His 
unity  the  Son  liveth  and  reigneth  with  the  Father;  and 
whom  our  Lord,  speaking  to  the  Father,  seems  in  one  place 
to  entitle,  "The  Love  wherewith  Thou  hast  loved  Me'';"  by 
Whose  power,  overshadowing  the  blessed  Virgin,  the  God- 
head and  Manhood  were  united  for  ever  in  Christ : — He  it 
is  that  quickeneth  the  souls  and  bodies  of  men  dead  in  tres- 
passes and  sins :  He  also  (so  our  Lord  seems  to  speak)  shall 
descend  upon  the  earthly  creatures  which  I  by  My  priests 
shall  bless,  and  cause  them  to  be  the  Flesh  and  Blood  of  the 

'  Collect  for  Whitsunday.  '  S.  Jolin  xvii.  ult. 


Chrisfs  Person  is  the  Bread  of  Life.  63 

Son  of  Man,  life  eternal  to  those  who  go  on  worthily  rcceiv-  Chap.  II. 
ing  them.  "  The  flesh  profiteth  nothing :"  not  even  the  Body 
of  the  Lord  Jesus  Christ,  could  you  conceive  it  separated 
from  His  divine  Person  and  Spirit, — much  less  the  Bread  and 
Wine  used  as  a  charm, — could  ever  do  your  souls  any  good : 
any  such  superstition  or  witchcraft  could  only  come  of  this 
earth,  or  worse ;  but  "  the  words  that  /  speak  unto  you,  they 
are  spirit  and  they  are  life." 

But  whatever  turn  may  be  given  to  this  verse  in  parti- 
cular, surely  there  is  nothing  in  the  above-mentioned  way 
of  stating  the  general  drift  of  that  chapter  of  S.  John,  but 
what  the  words  will  very  well  admit  of:  and  the  mere  state- 
ment of  it  shews  sufficiently  what  an  exact  analogy  it  bears 
to  the  Scriptural  accounts  of  the  other  portions  of  the  divine 
process  of  salvation, — how  naturally  it  finds  its  place  among 
them. 

§  39.  Now  to  apply  all  this  to  the  question  of  adoration : 
is  the  Person  of  Christ,  God  and  Man,  present  in  the  holy 
Eucharist  by  this  transcendental  Presence  of  His  Body  and 
Blood  ?  The  affirmative  seems  distinctly  proved  by  His  own 
words  in  the  same  discourse;  in  that  He  more  than  once 
interchanges  the  first  personal  pronoun,  I,  Me,  &c.,  with  the 
phrases,  "  This  bread,  My  flesh,"  &c.  I  will  not  dwell  on  the 
3.2nd  and  33rd  verses s,  which  in  our  English  translation  would 
seem  to  exemplify  this ;  for  it  may  be  that  the  sentence  which 
is  rendered,  "The  Bread  of  God  is  He  which  cometh  down 
from  heaven,  and  giveth  life  unto  the  world,"  should  rather  be 
rendered  "  that  which  cometh  down  from  heaven ;"  although 
the  word  ''giveth"  strongly  suggests  the  idea  of  Vi  person 
acting,  and  is  distinctly  so  employed  throughout  the  New 
Testament,  with  two  exceptions  only,  and  those  of  a  poetical 
cast:  "the  moon  shall  not  give  her  light;"  and,  "the  hea- 
vens gave  rain  ^." 

But  be  this  as  it  may,  two  verses  further  on  our  Lord  dis- 
tinctly identifies  the  Bread  of  Life  with  His  own  Person: 
"  I  am  the  Bread  of  Life '."     And  so  the  Jews  understood 

e  '0  Xlarrip  jnov  SiSuxTtf  vfui/  rhv  &pTOV       toO  ovpavov,  Koi  faijjj'  5t5ous  t^  KScficp. 
fn  Tov  ovpavov  rhv  a.\7)0iviv.     'O  yap  ''  8.  Matt.  xxiv.  29 ;  S.  James  V.  18. 

&pTos  TOV  deov  iarrlv  6  KUTafiaivuv  4ic  '  Ibid.  35  :  cf,  41,  48 — 51. 


Gl      The  Bread  of  Life,  being  Chrisfs  Person,  is  adorable. 

Chap.  II.  Him,  for  tlicy  murmured  at  His  saying,  "  I  am  tlic  Bread 
which  came  down  from  heaven ;"  and  He,  instead  of  correct- 
ing, confirms  their  thought,  re-asserting  more  unequivocally, 
more  at  large,  and  in  a  more  startling  form,  tlie  truth  at  which 
they  had  taken  offence,  and  leaving  it  with  them,  and  with 
all  his  hearers,  to  he  an  occasion  of  falling  to  the  one  sort, 
a  wholesome  exercise  of  faith  to  the  other.  "  I  am  that  Bread 
of  Life,"  He  repeats ;  "  I,  in  My  Person,  Jesus  Christ,  God 
and  Man."  "Of  Life:"  in  that  while  "your  fathers  did 
eat  manna,"  which  was  called  "Bread  from  heaven,"  "and 
are  dead,  this  is  the  Bread  that  cometh  down  from  Heaven, 
that  a  man  may  eat  thereof  and  not  die."  Then,  as  if  to 
preclude  the  notion  that  the  bread  He  was  speaking  of  was 
any  mere  gift  of  His,  anything  short  of  participation  of  His 
very  Self,  He  proceeds  to  qualify  that  Bread  as  living,  and  as 
having  come  down  from  heaven :  "  I  am  the  living  Bread  which 
came  down  from  heaven;"  not  life-giving  only,  but  living; 
not  here  Kara^aivwv,  but  KaTa^d<i, — i.  e.  not  (as  in  the  pre- 
ceding verse)  coming,  as  it  were,  mystically  down,  from  time 
to  time,  on  each  sacramental  occasion,  but  having  once  for  all 
come  down  by  the  wonderful  Incarnation ;  on  which  descent 
plainly  depends  the  word  of  promise  immediately  following : 
"  If  any  man  eat  of  this  Bread,  he  shall  live  for  ever."  And  to 
complete  the  statement,  and  bring  the  Sacrament  which  He 
Avas  to  institute  into  closest  connection  with  His  own  Incar- 
nate Person,  He  subjoins,  "  And  the  Bread,  moreover,  {koI  6 
apros  he)  which  I  will  give  is  My  Flesh,  which  I  Avill  give  for 
the  life  of  the  world."  (The  he,  which  in  this  phrase  indicates 
the  insertion  of  a  new  circumstance  in  the  statement,  is  over- 
looked in  our  version.)  His  Flesh,  then,  in  this  argument  is 
plainly  Himself,  and  the  sacramental  Presence,  oblation,  and 
participation  of  the  one  are  respectively  those  of  the  other. 

The  same  is  again  implied  (may  we  not  say,  clearly  as- 
serted?) in  the  concluding  portion  of  the  dialogue,  "Whoso 
(v.  54)  eateth  My  Flesh  and  drinketh  My  Blood,  hath  eternal 
life;  and  I  will  raise  him  up  at  the  last  day;"  is  repeated 
(v.  57)  in  this  form :  "  He  that  eateth  Me,  even  he  shall  live 
by  Me."  The  "  Me"  in  this  sentence  is  clearly  equivalent 
to  "My  Flesh"  in  the  former  one.     Therefore  such  as  eat 


S.  Ambrose  on  the  Persona/  Presence.  Go 

His  Flesh  and  drink  His  Blood  worthily  in  Holy  Communion  Chap.  it. 
are  indeed  partakers  of  the  Son  of  God  by  a  true  super- 
natural union,  and  derive  from  Ilim  eternal  life;  as  really 
as  He  is  partaker  of  the  Father  by  that  ineffable,  incom- 
municable Sonship,  and  being  for  ever  God  of  God,  Light 
of  Light,  very  God  of  very  God, — the  Second  Person,  not 
the  First, — derives  from  Him,  Avho  is  the  First,  life  and  being, 
and  all  that  He  hath ;  and  is  God,  not  by  adoption,  but  by 
eternal  generation.  What  man  or  Angel  durst  have  spoken 
such  a  word?  but  now  it  is  put  into  our  mouths  by  the 
Creator  of  men  and  Angels,  and  we  dare  not  refrain  from 
speaking  it. 

Therefore,  again,  (how  can  we  help  the  conclusion?  and 
why  should  we  shrink  from  it?)  where  His  Flesh  and  Blood 
are,  there  is  He  by  a  peculiar  and  personal  Presence  of  His 
holy  Humanity ;  and  being  there, — being,  as  First-begotten, 
so  brought  continually  into  "the  habitable  parts  of  His 
earth,^^  according  to  the  "delight"  which  He  has  in  being 
"with  the  sons  of  men," — He  must  needs  be  adorable,  both 
by  the  holy  Angels  and  by  the  children  of  men  themselves, 
whom  He  comes  to  quicken  and  to  bless  for  ever. 

§  40.  The  points  on  which  this  argument  turns  are  ex- 
pressed in  few  and  well-known  words  by  S.  Ambrose,  near 
the  end  of  his  Tract  on  the  Mysteries,  not  as  his  own  teach- 
ing, but  as  the  teaching  of  the  Church  ^.  First,  of  the  real 
and  substantial  Presence  after  Consecration  thus  he  writes  : 

"  The  Lord  Jesus  Himself  cries  out.  This  is  My  Body.  Be- 
fore benediction  by  the  heavenly  words,  it  is  named  by  the 
name  of  another  kind  of  thing ;  after  consecration  it  is  sig- 
nified to  be  a  Body.  He  Himself  calls  it  '  His  own  Blood.' 
Before  consecration  it  is  called  something  else ;  after  conse- 
cration, its  style  and  title  is  Blood.  And  thou  sayest.  Amen ; 
that  is,  it  is  true.  What  the  mouth  speaketh,  let  the  mind 
inwardly  confess ;  what  the  discourse  utters,  the  same  let  the 
heart  feel." 

Next,  as  to  the  Presence  being  personal,  by  reason  of  the 
Presence  of  His  Body: — "The  Church,  beholding  so  great 
grace,  exhorts  her  children,  exhorts  all  around  her,  to  run 

"  §  54—58. 
F 


G6  JToio  iJic  Eucliarkt  is  a  Sacrifice. 

Chap.  II.  togctlier  to  her  Sacraments,  saying,  Eat,  ye  who  are  nearest 
"  unto  Me,  and  drink,  and  be  inebriated,  0  my  brethren^.   "What 

v,'Q,  eat,  what  we  drink,  the  Holy  Spirit  in  another  place  hath 
explained  to  thee  by  the  prophet,  saying,  0  toste  and  see 
that  the  Lord  is  sioeet :  blessed  is  the  man  ivho  trusteth  in 
Him^^."  Here  the  Psalmist  is  interpreted  as  signifying  that 
what  we  taste  is  the  Lord  Himself:  for  S.Ambrose  pro- 
ceeds, "In  that  Sacrament  is  Christ,  because  it  is  the  Body 
of  Ciirist."  And  then  he  warns  us, — in  words  corresponding 
to  our  Lord's  cautionary  saying, —  "It  is  the  Spirit  that  quick- 
eneth ;  the  Flesh  profiteth  nothing ;"  that  for  this  very  rea- 
son, '•'  because  it  is  the  Body  of  Christ,"  it  is  "  not  bodily 
food,  but  spiritual.  Wherefore  also  the  Apostle  aith  of  that 
which  is  a  type  of  it,  that  our  Fathers  did  eat  spiritual  meat, 
and  drink  sjnritual  drink.  For  the  Body  of  God  is  a  spiri- 
tual Body ;  the  Body  of  Christ  is  the  Body  of  a  Divine  Spirit : 
for  Christ  is  a  Spirit  ....  I  may  add,  that  it  is  our  heart 
which  this  meat  '  strengthens,'  and  this  drink  '  maketh  glad 
the  heart  of  man;'  as  the  prophet  points  out"  !j  the  104tli 
Psalm. 

What  was  the  opinion  of  S.  Ambrose,  or  rather  what  his 
testimony  is  to  the  belief  and  practice  of  the  whole  Church 
in  his  time,  touching  the  adoration  of  Christ  sacramentally 
present,  will  appear  by-aud-by. 

§  41.  But  the  Scriptural  argument  for  it  is  yet  very  far 
from  being  exhausted.  The  Word  of  God  presents  to  us  the 
Sacrament  of  the  Eucharist  under  another,  a  sacrificial, 
aspect :  which  must  be  considered,  if  the  truth  is  adequately 
to  be  told  concerning  either  the  Ileal  Presence,  or  the 
adoration  claimed  for  it.  The  Eucharist,  as  the  Fathers 
speak,  is  the  unbloody  Sacrifice  of  the  New  Testament ;  un- 
bloody, though  it  be  in  part  an  offering  of  blood :  avat- 
fiaKTcx;,  not  avat/jLo<;.  No  blood  shed  in  it,  but  the  living 
Blood  of  Christ  with  His  living  Body  offered  up  to  the 
Father,  for  a  memorial  of  the  real  blood-shedding,  the  awful 
and  painful  Sacrifice  once  for  all  offered  on  the  Cross. 

This  memorial  Christ  offers  in  heaven,  night  and  day,  to 

'  CiUitic.  V.  1.  "'  Ps.  xxxiv.  y. 


Holo  proved  such  hj  the  Words  of  ImtiMion.  67 

God  tlie  Father :  His  glorified  Body,  uith  all  its  wounds.  His  Chap.  II. 
Blood  which  He  poured  out  on  the  cross,  but  on  His  resur- 
rection  took  again  to  Himself,  and  with  it  ascended  into 
heaven.  With  that  Body  and  Blood  He  appears  continually 
before  the  throne,  by  it  making  intercession  for  us;  by  it 
reminding  God  the  Father  of  His  one  oblation  of  Himself 
once  offered  on  the  cross:  as  S.John  writes,  "We  have  an 
Advocate,"  one  to  plead  for  us,  "  with  the  Father,  and  He 
is  the  Propitiation  for  our  sins."  Thus  He  is  our  Aaron 
first,  and  then  our  Melchisedec ;  the  virtue  of  His  perpetual 
advocacy  depending  on  His  former  propitiation.  Both  ways 
He  is  "  a  Priest  for  ever." 

§  42.  But  to  enter  on  a  regular  exposition  of  this  great 
evangehcal  truth  would  involve  a  detailed  commentary  on 
large  portions  of  Holy  Scripture,  and  the  whole  system  of 
ancient  sacrifices  would  have  to  be  thoroughly  and  minutely 
analysed.  For  the  present  undertaking  it  will  sufiice  if  we 
can  shew, 

First,  that  the  doctrine  of  the  Eucharistical  Sacrifice  is  in- 
volved in  the  very  words  of  institution,  and  is  of  course  in- 
separable from  the  true  meaning  and  right  use  of  the  Sacra- 
ment. In  which  argument  it  will  incidentally  appear  that 
the  English  Liturgy  in  particular  is  full  of  the  same  doctrine. 

Secondly,  that  there  are  large  portions  of  the  New  Testa- 
ment which  cannot  be  explained  without  assuming  it. 

And  as  we  go  along,  we  shall  see  how  evidently  the  fact  of 
Christ's  Eucharistical  Priesthood  implies  the  duty  of  con- 
stantly adoring  Him  in  the  Eucharist. 

§  43.  First,  then,  of  the  Words  of  Institution,  and  the  turn 
given  to  them  in  our  Communion  Office. 

The  places,  it  is  true,  are  not  many,  but  they  are  deeply 
significant.  The  key-words  in  them  (so  to  speak)  are  such 
as  remembrance,  memory,  memorial,  all  which  refer  us  of 
course  to  one  of  the  words  of  institution :  "  Do  this  in  re- 
membrance of  Me ;"  et?  Tr]v  efJirjv  dvdfMVTjcnv.  The  word 
dvdixvT]ai<i  is  a  sacrificial  word,  as  may  be  seen  in  Leviticus  ii., 
and  elsewhere,  as  well  as  the  kindred  word  ixvqfioavvov ;  and 
when  so  applied,  means  always  "  a  portion  of  something 
off'ered  to  Almighty  God,  to  remind  Him"  of  the  worshipper 

f2 


C8  In  n-Jiut  soise  the  Goapcl  lias  no  Sacrifice. 

CuAr.  II.  himself^  or  of  some  other  person  or  object  in  wliom  the 
Avorshipper  takes  an  interest ;  or  of  His  own  loving-kindness, 
shewn  by  mercies  past  or  gracious  promises  for  the  future. 

Such  memorial  oflerings  in  sacrifice  are  like  the  memorial 
words  in  prayer  :  e.  g.,  "  Remember  Abraham,  Isaac,  and  Is- 
rael, Thy  servants  "  ;"  "  Ilemembcr  me,  O  my  God,  for  good  °." 
Or  like  that  which  is  the  conclusion  of  almost  all  the  col- 
lects Avliich  -we  address  to  God  the  Father, — "  through  Jesus 
Christ  our  Lord."  That  short  form  is  in  words  what  the  Chris- 
tian memorial  Sacrifice  is  in  act  and  deed ;  pleading  with  the 
Father  by  Christ  crucified ;  presenting  to  Him  tlie  Body  and 
Blood  of  His  Incarnate  Son,  -with  all  His  wounds,  and  all 
His  merits  and  mercies,  that  in  Him  and  by  Ilim  we  may 
be  accepted ;  that  the  remedy  provided  for  all  may  be  ap- 
plied to,  and  taken  by,  each  one  in  particxilar.  This  is  the 
proper  drift  of  the  word  remembrance  in  our  Lord's  institu- 
tion of  the  Sacrament.  "  Do  this ;"  He  seems  to  say,  "  Bless, 
break,  distribute,  receive,  this  Bread;  bless,  distribute,  drink 
of  this  Cup ;  say  over  the  two  respectively,  '  This  is  My 
Body,  this  is  My  Blood;*  in  order  to  that  memorial  sacri- 
fice which  properly  belongs  to  Me ;  the  memorial  which  My 
servants  are  continually  to  make  of  Me,  among  one  another^ 
and  before  My  Father."  Not,  of  course,  as  though  He  could 
forget,  or  needed,  like  the  heathen  idols,  to  have  His  at- 
tention recalled  to  His  worshippers,  (as  Elijah  said  of  Baal, 
"  He  sleepeth,  and  must  be  awaked ;") — far  be  it  from  any 
Christian  to  charge  his  brethren  with  such  an  unworthy 
superstitious  notion ;  but  as  it  is  with  the  omniscient  God  in 
the  matter  of  prayer,  so  in  this  matter  of  sacrifice.  He 
knoweth  what  we  have  need  of  before  we  ask,  yet  He  willeth 
us  to  ask :  so  He  might  without  any  ofl'cring  of  ours  apply 
to  us  the  benefits  of  our  Lord's  Sacrifice,  but  it  hath  pleased 
Him  to  ordain  this  way  of  memorial  sacrifice, — a  most  blessed 
way  for  us,  in  that  we  are  hereby  permitted  to  join  in  that 
very  same  memorial  of  our  dear  Lord's  Death  and  Passion, 
which  He  is  now  and  always  making  of  it  within  the  true 
holy  of  holies,  and  before  the  true  mercy-seat. 

"  Exod.  xxxii.  13  ;  Isa.  Ixiv.  9. 

"  Nehcui.  xiii.  31;  Ps.  Ixxiv.  2,  18;  Ps.  Ixxix.  8. 


The  Eucharist  not  a  material  Sacrifice.  69 

§  4i.  Theologians,  indeed,  Lave  not  seldom  said  that  the  Chap.  II. 


Christian  dispensation  has  no  standing  sacrifice,  properly  so 
called  :  thus  Hooker,  "  The  Fathers  of  the  Church  of  Christ 
call  usually  the  ministry  of  the  Gospel  priedhood,  in  regard 
of  that  which  the  Gospel  hath  proiiortionahle  to  ancient  sa- 
crifices, namely,  the  Communion  of  the  blessed  Body  and 
Blood  of  Christ,  although  it  have  properly  now  no  sacrifice  p." 
This  passage  undoubtedly  does  in  worch  contradict  the  say- 
ing that  the  Eucharist  is  the  "Christian  Sacrifice/^  but  on 
second  thoughts  it  may,  perhaps,  be  found  substantially  to 
assert  the  doctrine  contained  in  that  saying.  "  The  Gos- 
pel," he  says,  "hath  properly  now  no  sacrifice;"  i.e.,  no 
such  sacrifice  as  had  been  mentioned  just  before,  under  the 
title  of  "ancient  sacrifices/^  no  material  offering  solemnly 
ordained  for  the  known  ends  of  sacrifices.  This  we  all 
grant;  it  is  the  very  same  statement  which  the  same  Fa- 
thers were  in  the  habit  of  making,  when  they  were  explain- 
ing the  principles  of  Christianity  to  the  heathen,  so  far  as 
their  rule  permitted.  Take,  for  instance,  the  words  which 
Prudentius  puts  into  the  mouth  of  the  martyr  Romanus  ^  : — 

"  Cognostis  Ipsinn;  nunc  colcndi  agnoscite 
Ritum  modumque  :  quale  sit  tcmpli  genus, 
Quce  dedicari  sanxerit  donaria, 
Qua?  vota  poscat,  quos  sacerdotes  velit. 
Quod  mandet  illic  nectar  immolarier. 

^dcm  sibi  Ipse  mcnte  in  hominis  condidlt ;  .  .  .  . 
Illic  saccrdos  stat  sacrato  in  limine, 
Foresque  primas  virgo  custodit  fides.  .  .  . 
Poscit  litari  victimas  Christo  et  Patri,  .  . 
Frontis  pudorem,  cordis  innoccntiam, 
Dei  timorem,  regulam  sciential, 

Pacis  quietom,  castitatem  corporis 

Ex  his  amcenus  hostiis  surgit  vapor,  .  .  . 
Et  prosperatiim  dulce  delcctat  Deum." 

Did  Prudentius  and  others  by  these  and  the  like  sayings 
imply  that  sacrifice  is  no  part  of  the  Christian  ministry  in 
any  sense  ?  surely  not. 

Prudentius  flourished  in  the  latter  half  of  the  fifth  century ; 

P  Ecd.  Pol.,  V.  78.  'i  nepJ  aTicpdvaii',  x.  341, 


70  Hooker's  Doctrine  substantially  PatristicaJ ; 

Chap.  II.  a  time  in  whicli  there  can  be  no  doubt  of  tlie  prevalence  of 
the  sacrificial  view  of  the  Eucharist  over  the  whole  Church. 
All  will  allow  that  the  language  to  which  Hooker  refers  as 
usual  in  the  Fathers,  was  by  that  time  at  least  universally 
employed,  both  in  liturgies,  and  in  homilies,  and  other  re- 
ligious compositions.  One  short  sentence  in  an  epistle  of 
S.  Augustine  and  other  African  Fathers  to  Pope  S.  Inno- 
cent I.  may  be  taken  as  a  key  to  their  doctrine  :  "  Mel- 
chisedec  by  bringing  forth  the  sacramental  sign  of  the 
Lord's  Table,  was  instructed  how  to  prefigure  His  eter- 
nal Priesthood'^."  How  can  this  be  reconciled  with  re- 
pudiation of  altars  and  sacrifices  in  the  statements  before- 
mentioned?  In  this  way,  if  I  mistake  not, — that  the  true 
oblation  in  the  Christian  Sacrifice  is  in  no  sense  earthly  or 
material.  It  is  altogether  spiritual :  the  chief  of  those  spi- 
ritual sacrifices  in  the  offering  whereof  consists  the  common 
priesthood  of  us  all.  The  Eucharist  comprehends  them  all  in 
one,  and  has  besides,  peculiar  to  itself,  that  which  alone  causes 
any  of  them  to  be  acceptable.  For  the  true  oblation  in  the 
Eucharist  is  not  the  Bread  and  AVine, — that  is  only  as  the 
vessel  which  contains  or  the  garment  which  veils  it; — but 
that  which  our  Lord  by  the  hands  of  the  priest  oflfers  to  His 
Father  in  the  holy  Eucharist,  is  His  own  Body  and  Blood, 
the  very  same  which  He  offers  and  presents  to  Him, — Avith 
which,  as  S.  Paul  says^.  He  appears  before  Him  now,  night  and 
day  continually — in  heaven,  in  commemoration  of  His  having 
offered  it  once  for  all  in  His  Passion  and  Death  on  the  Cross. 
It  is  the  one  great  reality,  summing  up  in  itself  all  the 
memorial  sacrifices  of  old.  In  the  Christian  scheme,  it  is 
"proportionable"  to  them;  and  of  course  it  stands  in  the 
same  rank  and  relation  to  them,  as  the  other  antitypes  in 
the  Gospel  to  their  several  types  and  shadows  in  the  law. 

The  memorial  therefore  made  of  Christ  before  the  Father 
in  Holy  Communion,  is  as  much  more  real,  more  glorious, 
more  blessed,  than  all  the  memorial  sacrifices  of  old ; — than 
the  yearly  paschal  lamb,  for  instance; — as  the  one  atoning 
Sacrifice  on  the  Cross  surpassed  the  lamb  slain  at  the  first 
Passover;    as  the  descent  of  the  Holy  Spirit  at  Pentecost 

'  Ap.  St.  Aug.,  Ep.  cxxxvii.  12.  »  Hcb.  ix.  24. 


botJt  as  to  tltc  Presence,  (Did  as  to  the  Sacrijicc.  71 

surpassed  the  fire  on  the  burnt- offering;  as  Christ  is  more  Chap.  II. 
gloi'ious  than  Aaron  or  Melchisedcc;  heaven,  with  the  tree 
of  life  and  the  waters  of  Hfe,  more  blessed  than  the  land 
flowing  with  milk  and  money ;  the  new  Jerusalem  more  true 
and  real  than  the  old.  He  who  tliinks  most  highly,  and 
therefore  least  inadequately,  of  that  holy  and  divine  Saera- 
ment,  cannot  well  say,  or  coneeive,  any  thing  of  it  higher 
than  this, — that  it  is,  in  the  strict  sense  of  the  word,  "  that 
which  tlie  Gospel  hath  proportionable  to  ancient  sacrifices  ^." 
Therefore  let  no  person  apprehend  that  in  teaching  and 
magnifying  the  Eucharistic  Sacrifice  he  is  really  contradicting 
this  great  authority ;  any  more  than,  to  name  a  kindred  point, 
he  need  think  himself  departing  in  jn'inciple  from  Hooker's 
mind  by  maintaining  the  Real  objective  Presence  after  con- 
secration. For  it  is  very  plain  that  Hooker's  scruple  arose 
not  from  any  dread  of  so-called  superstition,  as  though 
too  much  were  being  attributed  to  sacraments,  but  from 
jealousy  in  behalf  of  the  doctrine  of  our  Lord's  true  and 
abiding  Humanity.  That  doctrine  being  duly  guarded,  (as 
no  doubt  it  is  by  the  Fathers'  language  thoroughly  consi- 
dered,) Hooker  evidently  would  have  felt  himself  free  to 
receive  that  language  in  its  literal  meaning,  as  acknowledg- 
ing a  Presence  most  real  and  substantial,  but  not  corporeal 
or  natural; — not  such  as  would  be  recognized  by  the  bodily 
sense,  though  the  veil  were  ever  so  much  taken  away. 
The  very  passage  which  Hooker,  in  stating  his  difficulty, 
alleges  fror.i.  S,  Augustine,  may  seem  to  suggest  the  so- 
lution of  it :  "  The  Man  Christ  Jesus  is  now  in  that  very 
place  from  whence  He  shall  come  in  the  same  form  and 
substance  of  flesh  which  He  carried  thither,  and  from  which 
He  hath  not  taken  nature,  but  given  thereunto  immortaUty. 
According  to  this  form  He  spreadeth  not  out  Himself  into 
all  places."  Not  in  His  human  form,  nor  simply  in  all 
places " ;  yet  this  hinders  not,  but  that  His  Person  may  be 
wherever  in  His  sacramental  word  He  declares,  "This  is 
]\^y  Body,"  by  a  Presence  of  His  glorified  Humanity,  literally 
true,  though  to  us  undefinable. 

'  The  italics  arc  Hooker's  own,  iu  liis  first  edition.  "  Eccl.  Pol.,  Iv.  6. 


72  Art.  XXI.  relates  to  atoning  Sacrifices. 

CitAp.  II.  §  45.  But  if  Hooker  ought  not  really  to  be  set  down  as  a 
denier  of  commemorative  sacrifice  in  the  Eucharist,  much 
less  can  our  twenty-first  Article  be  so  interpreted  with  any 
shadow  of  reason.  That  Article  obviously  deals  with  those 
sacrifices  only  for  which  atoning  virtue  is  claimed,  and 
power  to  make  satisfaction  for  sin,  besides  and  apart  from 
the  offering  of  Christ  on  the  cross.  It  does  not  touch  the 
Eucharistic  Sacrifice,  considered  as  one  with  that  presenta- 
tion of  His  crucified  and  risen  Body  to  the  Father,  which 
the  Apostle  to  the  Hebrews  describes  as  taking  place  con- 
tinually in  heaven,  for  the  application  of  the  great  remedy  to 
the  cleansing  of  each  man's  soul  and  conscience  in  parti- 
cular. As  in  the  typical  atonement  made  yearly  for  God's  an- 
cient people,  it  Avas  no  disparagement  to  the  virtue  of  the  sin- 
offering,  that  its  blood  had  to  be  brought  by  the  high-priest 
within  the  veil,  and  applied  by  sprinkling  to  the  holy  places, 
the  priests,  and  the  people.  To  say  that  the  sacrificial  view 
of  the  Eucharist  interferes  with  the  sufficiency  of  the  sacri- 
fice of  the  death  of  Christ,  would  in  effect  be  saying  that 
Melchisedec  could  not  be  a  priest  because  Aaron  was ;  nay, 
more,  —  that  our  Lord  could  not  be  our  Intercessor  in 
heaven,  because  He  had  become  our  Redeemer  here  by  His 
death. 

Now,  if  the  holy  Eucharist  as  a  sacrifice  be  all  one  with 
the  memorial  made  by  our  High-Priest  Himself  in  the 
very  sanctuary  of  heaven,  where  He  is  both  Priest,  after  the 
order  of  Melchisedec,  and  Offering,  by  the  perpetual  present- 
ation of  His  Body  and  Blood;  then,  as  the  blessed  in- 
habitants of  heaven  cannot  but  be  thought  of  as  adoring 
Him  in  both  His  aspects,  of  Priest  and  Sacrifice, — so  how 
should  His  holy  Church  throughout  all  the  world  not  adore 
Him  in  like  manner,  as  often  as  she  "  goeth  up  to  the  reve- 
rend Communion"  to  offer  up  spiritual  sacrifices,  and  "  to  be 
satisfied  with  spiritual  meats"?"  For  there  He  is  in  His  holy 
and  perfect  Manhood,  virtually  present,  as  our  Priest,  with  him 
that  ministereth,  being  one  of  those  to  whom  He  said,  "  Lp  ! 
I  am  with  you  alway,  even  unto  the  end  of  the  world;"  and 

*  Honi.  of  the  Sacrament,  1st  ixirt. 


Oh)'  Eucharists  a  Continuation  of  our  Lord's.  73 

really  present,  as  our  Sacrifice,  according  to  that  other  word,  CnAr.  II. 
"  This  is  My  Body,  and  this  is  My  Blood :"  "  Do  this  in 
remembrance  of  Me." 

§  IG.  And  so  the  Catechism  of  tlie  Church  of  England 
takes  it ;  requiring  for  the  vaHdity  of  the  outward  sign,  that 
it  be  not  only  "  bread  and  wine,"  but  that  "  Bread  and  Wine 
which  the  Lord  hath  commanded  to  be  received ;"  i.  e.  over 
which  Christ  Himself  hath  spoken  the  words  of  institution. 
If  any  one  doubt  this  construction,  he  may  consider,  first, 
that  it  would  be  mere  tautology,  little  to  be  expected  in  such 
a  document,  to  repeat  here  what  had  been  plainly  and  suffi- 
ciently set  down  in  the  general  definition,  of  a  sacrament — 
that  it  must  be  "ordained  by  Christ  Himself;"  next,  that 
our  view  is  no  more  than  is  required  to  make  the  description 
of  this  Sacrament  equivalent  to  that  which  had  been  given  of 
the  other.  For,  (this  section  of  the  Catechism  being  plainly 
intended  to  be  framed  in  exact  logical  order,)  since  in  the 
account  of  holy  Baptism,  the  outward  and  visible  sign  or 
form  had  been  defined  both  by  the  Element  and  the  Word ; 
—  the  element,  water ;  the  word,  "  In  the  Name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost ;" — it  was  to  be  expected 
that  there  would  be  a  like  specification  in  the  case  of  the 
holy  Eucharist  also.  But  nothing  of  the  sort  appears, 
unless  we  accept  the  above-mentioned  account  of  the  clause, 
"which  the  Lord  hath  commanded  to  be  received."  The 
outward  part  of  the  great  Sacrament  is  on  that  hypothesis 
defined  by  its  Element  only,  and  no  Word  at  all  assigned  to 
it.  Whereas  on  our  construction  the  well-known  saying  of 
S.Augustine  is  precisely  kept  in  view:  "Accedit  verbura  ad 
elementum,  et  fit  Sacramentum." 

Again,  this  mode  of  interpretation  critically  accords  with 
a  certain  important  distinction  observed  all  along  by  the 
Church  in  dealing  with  these  tAvo  blessed  mysteries.  The 
Word  or  verbal  part  of  the  form  in  Baptism  is  minutely  and 
unchangeably  laid  down,  but  nothing  is  said  or  implied  of 
any  special  qualification  in  the  person  speaking  it.  In  the 
Eucharist,  not  only  are  the  words  of  institution  (as  we  take 
it)  peremptorily  enacted,  but  it  is  also  enacted  that  they 
must  be  spoken  by  Christ  Himself,  saying  in  each  case  over 


74  Teaching  of  our  Catechkm  on  tlud  point. 

Chap.  II.  tlie  particular  element,  "  Take,  eat,  this  is  ]\Iy  Body  whicli 
is  given  for  you ;"  and  "  Drink  ye  all  of  this,  for  this  is  My 
Blood."  Thus  the  Catechism  assumes  that  it  is  no  true 
Supper  of  the  Lord,  unless  the  person  celebrating  he  one 
expressly  authorized  to  speak  the  words  in  our  Lord's  own 
Name ;  as  mucli  so  as  those  were  with  whom  lie  celebrated 
His  first  Eucharist.  This,  I  say,  harmonizes  well  with  the 
fact  notorious  in  all  Church  history,  that  all  Christians,  when 
charity  requires,  are  empowered  to  administer  holy  Baptism, 
but  none  may  "make  the  Body  of  Christ,"  except  those 
specially  commissioned  by  the  Apostles. 

Would  it  be  going  too  far  to  say  that  our  Church  in  this 
sentence  simply  accepts  the  idea  of  one  only  Consccrator, 
analogous  to  that  so  plainly  preached  by  S.  John  Baptist, 
and  expounded  by  S.  Augustine,  of  one  only  Baptizer? 
Whereupon  it  would  seem  to  follow,  that  in  reality  there  is 
but  one  Eucharist;  that  our  celebrations,  how  innumerable 
soever,  and  however  widely  separated  in  time  and  place,  are 
not  so  many  commemorations  of  that  first  offering  in  the 
upper  room,  but  an  actual  continuation  of  it ;  a  continuation 
of  it  on  earth,  the  very  image  (as  S.  Paul  and  S.  Ambrose 
speak)  of  that  other  and  heavenly  continuation  of  it,  which 
began  on  our  Lord's  Ascension,  and  will  go  on  to  the  end  of 
the  world. 

This  is  the  theory  of  the  Church's  daily  Sacrifice.  It  would 
be  literally  continual,  if  all  lands  were  Christian,  and  if  Holy 
Communion  were  solemnized  at  the  same  hour  in  every  Chris- 
tian land.  Not  as  if,  according  to  the  language  of  Roman 
writers,  the  expiatory  Sacrifice  on  the  Cross  were  repeated  or 
continued  on  our  altars.  The  Epistle  to  the  Hebrews,  and 
the  ancient  Church  commenting  on  it,  as  expressly  negative 
any  such  statement,  as  they  affirm  the  continuance  of  the 
pleading  commemorative  Sacrifice :  "  The  continual  remem- 
brance of  the  Sacrifice  of  the  Death  of  Christ,  and  of  the 
benefits  which  we  receive  thereby." 

The  Man  Christ  Jesus,  according  to  the  Catechism,  is  thus 
virtually  present,  as  the  true  Consecrator,  in  our  Eucharist. 
Still  more  distinctly  are  we  there  instructed  concerning  the 
real  Presence  of  His  Body  and  Blood  in  that  Sacrament, — to 


The  Catechism,  teaching  Real  Presence,  implies  Adoration.  75 

be  first  our  Oblation,  and  tlien  our  spiritual  Food.  Com-  Chap.  II. 
bining  the  several  statements,  they  amount  to  this :  the 
Sacrament  of  the  Lord's  Supper,  in  that  it  is  a  sacrament, 
has  always  in  it  two  parts,  whereof  the  iuAvard  and  spiritual 
part  is  the  Body  and  Blood  of  Christ ; — and  it  has  two  pur- 
poses:  1.  to  be  a  continual  remembrance,  or  memory,  or 
memorial,  before  God  as  well  as  man,  not  a  repetition  or 
continuance,  of  the  Sacrifice  of  the  Death  of  Christ;  2.  to  be 
verily  and  indeed  taken  and  received  by  the  faithful  for  the 
strengthening  and  refreshing  of  our  souls,  as  our  bodies  are 
strengthened  and  refreshed  by  bread  and  wine.  I  cannot 
understand  these  statements  to  imply  less  than  a  real  and 
substantial  Presence  of  Christ  by  the  Presence  of  His  Body 
and  Blood ;  nor  can  I  imagine  any  one  believing  Ilim  so 
present,  and  not  acknowledging  the  same  by  special  adora- 
tion. 

The  rather,  since,  (if  I  may  revert  here  to  one  of  the  prin- 
ciples laid  down  in  the  beginning  of  this  essay,)  His  Pre- 
sence here  is  associated  not  only  with  infinite  blessings,  but 
also  with  unspeakable  condescension.  He  comes  down  in  a 
manner  to  offer  Himself  anew  for  each  one  of  us  in  particular, 
receiving  Him  worthily ;  and  that  under  the  poor  and  ordi- 
nary veil,  or  form,  which  we  all  know,  thereby  subjecting 
Himself  (I  speak  as  a  man)  to  many  indignities.  He  comes 
to  be  feasted  on,  not  sacrificed  only ;  as  a  Peace-offering  to 
apply  His  own  merits,  not  as  a  proper  Sin-offering,  as  when  on 
the  Cross  He  merited  all  for  us ;  and  therefore  He  yields  His 
Body  and  Blood,  i.  e.  Himself,  to  be  partaken  of  by  us 
sinners.  As  partakers  of  the  altar,  we  are  permitted  to  eat 
of  the  sacrifice;  which  sacrifice  in  this  case  is  that  Man 
who  is  the  Most  High  God.  That,  therefore,  of  which  we 
eat,  the  same  we  are  most  humbly  to  worship ;  not  the  less, 
but  the  more,  because  in  so  giving  Himself  to  us  He  is 
stooping  so  very  low  for  our  sakes.  The  very  rule  of  giving 
thanks  before  meals,  if  we  rightly  consider  it,  changes  itself 
into  a  law  of  adoration  when  it  is  applied  to  this  Meal.  If 
''every  creature  of  God  is  good,  and  to  be  received  with 
thanksgiving,"  how  much  more  that  Flesh  and  Blood  which 
the  Son  has  taken  into  His  own  Divine  Person,  and  by  which 


76       Doctrinal  Force  of  the  "Amen''  after  Consecration  : 

CiTAP.  II.  lie  gives  Himself  to  us.  If  we  really  believe  that  that  which 
lie  declares  to  be  Ills  own  Flesh  and  Blood  is  Jesus  Christ 
giving  Himself  to  us  under  the  form  of  Bread  and  "Wine, 
how  can  we  help  thanking,  and  therefore  adoring,  (for  to 
thank  God  is  to  adore,)  the  unspeakable  Gift,  as  well  as 
the  most  bountiful  Giver?  seeing  that  in  this  case  both  are 
one.  We  may  reverently  apply  here  the  apostolic  words, 
"For  if  I  by  grace  be  a  partaker,  why  am  I  evil  spoken 
offer  that  for  which  I  give  thanksy?" 

§  47.  Once  more.     It  is  the  unquestionable  doctrine  both 
of  the  Old  and  New  Testament,  that,  without  prejudice  to  the 
special  official  priesthood  of  the  sons  of  Aaron  in  the  one 
dispensation,  and  the  successors  of  the  Apostles  in  the  other, 
all  the  people  of  God,  with  the  true  Melchisedec  at  their  head, 
are  "a  kingdom  of  priests,  a  royal  priesthood,"  and  every 
one  is  a  "king  and  priest  unto  the  Father,  to  offer  up  spiri- 
tual sacrifices,  acceptable  to  God  by  Jesus  Christ."     None 
may  doubt  that  the  chief  of  those  spiritual  sacrifices  is  that 
which  causes  all  the  rest  to  be  acceptable, — Christ  Himself 
offered  up  to  the  Father  by  the  offering  of  His  Body  and 
Blood   in    Holy    Communion.     Accordingly,    the    Christian 
people  have  been  instructed  from  the  beginning  to  take  their 
part  in  that  offering,  by  the  solemn  Amen  especially,  where- 
with they  have  always  responded  to  the  Prayer  of  Consecra- 
tion.    There  is  hardly  any  point  of  our  ritual  which  can  be 
traced  more  certainly  than  this  to  the  very  apostolic  times. 
Every   one   will  remember  S.  Paul's  saying,  "  When  thou 
shalt  bless  with  the  spirit,  how  shall  he  that  occupieth  the 
room  of  the  unlearned  say  Amen  at  thy  giving  of  thanks, 
seeing  he   understandeth  not  what  thou  sayest?^" — words 
which,  in  a  singular  way,  bear  witness  both   to  the  share 
(T07ro9)   which  all  Christians  have  in  the  priesthood  of  Mel- 
chisedec,  and  to  the  distinction  which  nevertheless    exists 
between  those  who  might  bless,  and  laymen  (iStcorat),  who 
were  not  permitted  to  do  so.     S.  Clirysostom's  comment  on 
the  verse  is,  "If  thou  bless  in  the  foreigners'  tongue,  the 
ordinary  Christian,  not  knowing  what  thou  sayest,  and  unable 
to  interpret  it,  cannot  respond  the  Amen,  not  hearing  '  For 
y  1  Cor.  X.  30.  ^  1  Cor.  xiv.  IG. 


Patristical  Aiit/iorities  for  it.  77 

ever  and  ever/  which  is  the  end"."  Justin  Martyr  mentions  Citap.  ii. 
the  Amen  uttered  by  the  people  at  the  end  of  the  consecra- 
tion as  a  special  circumstance  of  the  Christian  Eucharist: 
"To  the  Chief  of  the  Brethren  is  brought  Bread,  and  a  cup 
of  Water  and  Wine;  which  he  taking,  sends  up  {avaTriix-n-ei.) 
praise  and  glory  to  the  Father  of  all,  by  the  Name  of  the 
Son  and  the  Holy  Ghost,  and  gives  thanks  at  large  for  these 
His  favours  vouchsafed  unto  us.  And  when  he  has  finished 
the  prayers  and  the  thanksgiving,  all  the  people  present,  by 
way  of  auspicious  acclamation,  say  'Amen*^.'^^  "And  when 
the  Chief  Minister  has  offered  the  thanksgiving,  and  all  the 
people  have  uttered  their  acclamation,  those  who  are  called 
among  us  Deacons  make  the  distribution,"  &c.  Here  he 
seems  to  mark  our  common  Priesthood  by  saying  that  the 
Celebrator  "transmits"  the  prayers  and  thank-offerings  to 
the  Father;  and  his  repeating  the  mention  of  the  Amen  in- 
dicates the  importance  of  it. 

"What  a  thing  it  is,''  exclaims  again  Tertullian'^,  "to  pass 
from  the  Church  of  God  unto  the  Church  of  the  Devil !  .  .  . 
to  weary  with  applauding  an  actor  those  hands  which  thou 
hast  just  been  lifting  up  unto  the  Lord !  out  of  the  mouth 
whereby  thou  hast  uttered  Amen  to  the  Most  Holy  Thing, 
to  bear  testimony  to  a  gladiator  !  to  say  '  For  ever  and  ever' " 
(which  was  another  of  the  Eucharistical  acclamations)  "to 
any  but  our  Lord  Christ  \"  And  TertuUian,  we  may  notice, 
was  the  author  of  the  famous  saying,  "  Nonne  et  laici  saccr- 
dotes  sumus?" 

How  sad  to  think  that  so  many  of  those  who  are  called  to 
so  high  dignity  should  forfeit  or  reject  it,  either  by  unworthi- 
ness,  or  by  refusing  to  own  the  mysterious  Sacrifice  which 
they  are  called  to  assist  in  offering !  But  those  devout  com- 
municants who  rightly  regard  themselves  as  exercising  their 
share  in  the  Church's  Priesthood,  will  find  in  this  yet  another 
reason  for  adoring  thankfulness  to  Him  who  has  so  lifted 
them  from  the  dust,  enabling  them,  with  and  under  Him,  by 
the  hands  of  one  especially  commissioned  to  represent  Him, 
to  offer  to  the  Father  His  own  Body  and  Blood. 

»  On  1  Cor.,  Horn.  35,  t.  iii.  477,  ed.  Savile.  *>  Apol.  §  64. 

''  De  Spectaculis,  25. 


78         Sacramental  Drift  of  the  Epist/c  to  the  Ilehrcics. 

Chap.  II.  §  18.  But  now,  to  confirm  out  of  Holy  Scripture  the 
sacrificial  meaning  of  the  words  of  institution,  let  us  turn 
first  to  the  Epistle  to  the  Hebrews,  which  may  perhaps  not 
inaptly  be  considered,  from  beginning  to  end,  as  one  grand 
theological  harmony,  its  theme  being  the  pregnant  saying. 
That  "  the  Law  hath  a  sliadoio  of  good  things  to  come,  bvit 
not  the  very  image  of  the  things '',''  What  is  the  difference 
between  a  shadow  and  an  image?  Not  simply  that,  both 
being  representations,  the  one  is  solid  and  stationary,  the 
other  unsubstantial  and  fugitive,  but  this  also,  which,  if  I 
mistake  not,  is  all-important  in  our  present  argument ; — that 
the  Avord  ''  shadow"  may  be  used  of  any  thing,  which  by  ever 
so  remote  an  analogy  or  faint  resemblance  calls  a  given  ob- 
ject to  the  mind ;  whereas  "  image"  implies  a  real  similitude, 
an  actual  copy  more  or  less  exact,  of  something  definitely 
known  to  the  memory,  or  bodied  forth  by  the  imagination. 

And  "the  very  image"  {avri)  t)  elKoov)  adds  the  idea  of 
perfection  as  an  image, — instructs  us  that  in  this  case  we  are 
to  regard  it  as  the  authorized  and  authentic  copy,  the  most 
perfect  likeness  of  the  thing  represented  which  the  material 
employed  could  admit  of.  The  phrase  seems  to  answer  very 
nearly  to  the  well-known  philosophical  form  instanced  in 
avTodv6pa>7ro<i,  avToao(pla,  and  the  like ;  as  if  one  should  say, 
avToeUcov — as  complete  an  image  as  in  the  nature  of  things, 
and  according  to  the  mind  of  Him  who  framed  them  what 
tliey  are,  could  possibly  exist. 

The  word  'xapaKTi^p  (='^  express  image,"  or  "  stamp,")  in 
Ileb.  i.  3,  seems  to  convey  the  same  idea,  in  reference  to  the 
mystery  of  the  revelation  of  the  Father  through  the  Son ;  as 
we  read,  "  No  man  hath  seen  God  at  any  time ;  the  only- 
begotten  Son,  which  is  in  the  bosom  of  the  Father,  He  hath 
declared  Him ;"  the  Son,  to  speak  with  the  Athanasiau 
divines,  being  the  d'7rapaWaKT6<;  elKcov,  the  unswerving,  unde- 
viating,  unmodified  Image,  of  the  Eternal  Father. 

Applying  this  exposition  to  S.  Paul's  phrase,  we  come  to 
some  such  result  as  the  following : — that  the  visible  part  of 
the  Gospel  system,  or  at  least  some  portion  of  it  which  the 
Apostle  was  particularly  speaking  of,  is  not  simply  the  shadow, 

J  Heb.  X.  1. 


The  Law  hm  Shadoics ;  the  Gos2)c/,  Imaga^.  79 

but  tlie  reflection,  as  perfect  as  can  be,  of  certiiin  invisible  Chap.  II. 
things  now  existing  in  tlie  heavenly  places,  of  which  the  cor- 
responding part  of  tlie  law  was  bnt  au  "example,"  iiiro- 
Seljfxa,  an  indication  by  way  of  pattern  or  sample,  and  in 
comparison  a  most  imperfect  "  shadow."  In  the  Gospel  you 
see  the  object  itself,  as  in  a  mirror ;  the  Law  could  at  most 
present  but  a  rough  outline  or  sketch  of  it.  And  the 'Image 
in  the  Gospel  is  of  things  even  now  in  being,  only  far  above 
out  of  our  sight ;  whereas  the  Law  was  altogether  prophetic, 
foreshadowing  ra  /neWovra  dyada,  a  state  and  system  which 
as  yet  had  no  existence. 

This  comparison  the  Apostle  proceeds  to  apply  to  the  yearly 
sacrifices  of  the  Law,  especially  those  which  took  place  on  the 
day  of  atonement.  He  demonstrates  their  shadowy  and  imper- 
fect nature,  by  the  witness,  first  of  the  Law  which  enacts  them, 
decreeing  their  annual  repetition^ ;  then  of  the  fortieth  Psalm, 
predicting  their  abolition  when  He  should  come  who  should 
do  God's  will  ^ ;  and  lastly,  of  the  prophet  Jeremiah,  announc- 
ing that  entire  remission  which  would  be  inconsistent  with 
the  "  remembrance  of  sins  made  again  every  year  s."  And  so 
he  passes  on  to  describe  "  the  very  Image"  which  has  taken 
place  of  these  shadows,  in  Avords  which  answer  to  nothing 
surely  on  earth  but  the  holy  Sacrament  of  the  Eucharist. 
We  have  '^  "  boldness  to  enter  into  the  holiest  by  the  Blood  of 
Jesus,  by  a  new  and  living  way,  which  He  hath  consecrated 
for  us,  through  the  veil,  that  is  to  say,  His  flesh  ;  and"  we  have 
"  an  High-priest  over  the  house  of  God."  Here  is  iyKaivia/jiby, 
an  opening  by  solemn  dedication  of  a  new  way  into  the 
holiest,  and  that  by  our  Lord  Himself,  in  virtue  of  His 
Blood,  and  by  means  of  His  Body,  broken  and  rent,  as  even 
the  veil  which  represented  it ;  and  this  in  His  office  as  Priest, 
over  God's  temple.  And  then  comes  a  distinct  account  of  the 
preparation,  i.  e.  Baptism  with  repentance,  faith^  and  charity. 
For,  1.  the  "heart"  must  be  "sprinkled  from  an  evil  con- 
science, and  the  body  washed  Avith  pure  water ;"  2,  "  the  pro- 
fession of  our  faith"  must  be  "  held  fast  Avithout  wavering ;" 
and  3.  we  must  "  consider  one  another,  to  prov^oke  unto  loA^e 
and  to  good  Avorks." 

«Heb.  X.  2— 1.         '  Ibid.  5— 10.        »-'  Ibid.  15-18.         ''  Ibid,  19— 25. 


80     Tltc  Eucharist,  the  Image  of  the  hcavenli/  Intercession. 

Chap.  II.  What  is  this  but  the  priesthood  of  the  true  Mclchiscdcc 
exercised  on  eartli,  as  in  other  parts  of  the  Epistle  the  exer- 
cise of  it  in  heaven  is  described ;  either  simply  (as  in  the 
places  noted  below'),  or  as  identical  with  one  function  of  the 
Aarouical  priesthood,  the  entrance  of  the  high-priest  into  the 
holy  of  holies  ?  (as  in  chap.  ix.  and  xiii.  10 — 16).  If  the  Bread 
and  Wine  is  not  mentioned  in  words,  it  is  sufficiently  implied 
in  these  repeated  references  to  Melchisedec ;  and  the  omis- 
sion itself  is  significant,  shewing  it  to  be  the  will  of  the  Holy 
Ghost  that  the  worshipper  should  not  allow  his  mind  to 
dwell  in  the  least  upon  what  he  sees  in  this  Sacrament.  It  is 
strictly  to  be  to  him  an  Image,  lifting  him  up  to  the  great  in- 
visible realities  even  now  going  on  both  here  and  in  heaven. 

§  49.  This  view  of  the  Christian  sacrifice  was  gathered 
from  the  Epistle  to  the  Hebrews  by  some  of  the  greatest  and 
holiest  Fathers  of  the  Church,  using  the  liturgical  services  to 
which  they  were  accustomed  as  a  commentary  on  that  Epis- 
tle. Thus  S.  Ambrose,  taking  occasion  from  a  verse  in  the 
Psalms  ^ : 

"  Surely  every  man  ivalketh  in  an  image.  In  what  imago, 
then,  doth  man  walk  ?  In  that,  of  course,  after  the  likeness 
whereof  he  was  made ;  i.  e.,  after  the  image  of  God.  Now 
the  image  of  God  is  Christ,  who  is  the  brightness  of  His 
glory,  and  the  express  Image  of  His  Person." 

"  Christ,  therefore,  the  Image  of  God,  came  to  the  world,  that 
we  might  no  longer  walk  in  a  shadow,  but  in  an  image.  For 
every  follower  of  the  Gospel  walkcth  in  Christ,  the  Image. 
.  .  .  Therefore,  as  the  people  of  the  Jews  went  astray,  be- 
cause they  walked  in  the  shadow,  so  the  Christian  people  go 
not  astray,  walking  as  they  do  in  the  Image,  and  having  the 
Sun  of  Righteousness  shining  out  upon  them.  O  good  Image, 
not  coloured  with  the  implements  of  the  painter's  art,  however 
brilliant,  but  wrought  out  in  the  fulness  of  the  Godhead !" 

"'First,  then,  the  Shadow  led  the  way,  the  Image  hath 
come  after,  the  Truth  has  yet  to  be.  The  shadow  in  the 
Law,  but  the  image  in  the  Gospel,  the  truth  in  the  heavenly 
places.     The  Shadow  of  the  Gospel  and  of  the  congregation 

'  Ileb.  iv.  14— V.  10;  vii.  1— 3,  12—28;  viii.  1—7. 
^  On  Vs.  38,  [39,]  v.,  6.  §  24.  '  §  25. 


S.  Ambrose  on  Legal  Shadows  and  Gospel  Images.       81 

of  the  Church  in  the  Law ;  the  Image  of  the  truth  to  come  in  Chap.  it. 
the  Gospel ;  the  Truth  in  the  judgment  of  God.  And  so, 
what  things  are  now  celebrated  in  the  Church,  the  shadow 
of  them  was  in  the  discourses  of  the  prophets.  Their  shadow 
in  the  deluge,  and  in  the  Red  Sea,  when  our  fathers  were 
baptized  in  the  cloud  and  in  the  sea.  Their  shadow,  in  that 
rock  which  gushed  out  in  water,  and  followed  the  people. 
Was  not  that,  in  shadow,  a  sacrament  of  this  holiest  mys- 
tery? Was  not  the  water  from  the  rock  in  shadow  as  it 
were  blood  from  Christ,  in  that  it  followed  the  people  who 
were  hastening  away  from  it,  that  they  might  drink  and  not 
thirst ;  be  redeemed,  and  not  perish  ? 

"  But  now  the  shade  of  night  and  of  Jewish  darkness  hath 
departed,  the  day  of  the  Church  hath  drawn  nigh.  Now  we 
behold  our  good  things  by  an  image,  and  we  possess  the  good 
things  of  the  Image.  We  have  seen  the  Chief  of  Priests 
coming  unto  us — we  have  seen  and  heard  Him  offering  for 
us  His  own  Blood  :  we  priests  follow  as  we  may,  to  offer 
sacrifice  for  the  people,  though  weak  in  deserts,  yet  honour- 
able in  sacrifice.  Because,  although  now  Christ  is  not  seen 
to  offer,  neverthfless  He  is  Himself  offered  on  earth  when 
Christ's  Body  is  offered ;  or  rather.  He  is  Himself  mani- 
fested as  offering  in  us,  it  being  His  own  word  which  sancti- 
fieth  the  sacrifice  whicb  is  offered.  And  while  in  His  own 
Person  He  stands  by  us,  our  Advocate  with  the  Father,  we 
nevertheless  see  Him  not  now  :  then  we  shall  see  Him,  when 
the  image  shall  have  passed,  and  the  truth  come.  Then  no 
longer  through  a  glass,  but  face  to  face,  shall  be  seen  the 
things  that  are  perfect. 

"  '  Go  up,  then,  O  man,  into  heaven,  and  thou  shalt  be- 
hold the  things  whereof  in  this  world  there  was  the  shadow, 
or  the  image.  Thou  shalt  behold  not  in  part,  not  in  a  dark 
parable,  but  in  fulfilment ;  not  under  a  veil,  but  in  the  light. 
Thou  shalt  behold  the  true  Light,  the  eternal  and  perpetual 
Priest,  of  whom  thou  didst  here  behold  the  images, — Peter, 
Paul,  John,  James,  Matthew,  Thomas.  Thou  shalt  see  the 
Perfect  Man  not  now  in  image,  but  in  truth ;  for  '  as  is  the 
heavenly,  such  are  they  also  that  are  heavenly.' " 

'   §20. 
G 


82         S.  Ambrose  and  S.  Chri/sostoiti  on  Gospel  Sacrifice. 

Chap.  II.  More  briefly  again,  in  the  book  on  the  Duties  of  Chris- 
tian Ministers'":  "Those  things  then  we  ought  to  seek, 
Avherein  is  perfection,  wherein  is  truth.  Here  is  the  Shadow, 
here  the  Image,  there  the  Truth.  The  shadow  in  the  law, 
the  image  in  the  Gospel,  the  truth  in  the  heavenly  places. 
Beforetime  a  lamb  was  the  offering,  or  a  bullock,  now  Christ 
is  offered ;  offered,  that  is,  as  Man,  as  capable  of  suffering : 
and  as  Priest  He  offers  Himself,  that  He  may  forgive  our 
sins;  here  in  image,  there  in  truth,  where  with  the  Father 
He  interferes  for  us  as  an  Advocate. 

"  Here  then  we  walk  in  an  image,  in  an  image  we  be- 
hold; there  face  to  face,  where  full  perfection  is;  because 
all  perfection  is  in  Truth." 

S.  Chrysostom,  expounding  the  Epistle  to  the  Hebrews, 
assumes  all  along  the  substantial  identity  of  the  Eucharistical 
office  with  Christ's  continual  sacrifice  in  heaven. 

"'The  priests  of  old,'  saith  the  Apostle,  'serve  to  the 
example  and  shadow  of  heavenly  things.'  What  things 
speaks  he  here  of  as  heavenly  ?  the  things  spiritual.  Tor 
what  if  they  are  celebrated  on  earth  ?  they  are  nevertheless 
worthy  of  heaven.  For  when  our  Lord  Jesug  lies  immolated, 
when  the  Spirit  draweth  nigh,  when  He  is  here  who  sittcth 
on  the  right  hand  of  the  Father,  when  by  the  Laver  men  be- 
come His  children,  when  they  are  denizens  of  the  heavenly 
places,  when  avc  have  there  our  country,  our  city,  and  con- 
versation, when  we  are  strangers  to  things  here, — how  can  all 
that  is  here  fail  to  become  heavenly  ?  Yea,  let  me  ask,  arc 
not  our  hymns  heavenly?  the  very  strains  which  the  Divine 
choirs  of  the  incorporeal  powers  chant  on  high,  do  not  wc 
also,  here  below,  utter  notes  in  harmony  with  them  ?  Is  not 
our  Altar,  too,  heavenly  ?  Do  you  ask  how  ?  It  hath  nought 
of  flesh;  the  things  presented  there  become  altogether  spiritual. 
Not  into  ashes,  not  into  smoke,  not  into  sacrificial  steam  is 
that  Sacrifice  dissolved,  but  it  renders  the  gifts  set  out  there 
bright  and  glad  to  look  upon.  And  how  are  the  offices  less 
than  heavenly,  seeing  that  unto  the  persons  ministering  unto 
them  are  still  spoken,  from  the  time  that  they  were  first 
uttered,  the  words,   '  Whose   sins  ye  retain,  they  are   re- 

■"  Lib.  i.  n.  248. 


TJie  Eucharist,  all  Heavenly  and  Spiritual  83 

tained;  -whose  ye  forgive,  tliey  arc  forgiven?'    How  is  it  not  Chap.  IT. 
all  heavenly,  when  these  have  the  very  keys  of  heaven  ?" 

A  few  lines  on  he  writes  :  "  See  thou  do  all  things  accord- 
ing to  the  patter7i  which  was  shewed  thee  in  the  Mount.  Did 
he  see  then  as  concerning  the  construction  of  the  Temple 
only,  or  concerning  the  sacrifices  and  all  the  rest?  Nay, 
you  will  not  be  wrong  in  affirming  this  latter  as  well. 
For  the  Church  is  heavenly,  yea,  it  is  not  Jung  else  than  a 
heaven^." 

Again,  comparing  the  sprinkling  of  blood,  by  which  the 
Mosaic  covenant  was  inaugurated,  with  our  Lord's  Blood  in 
the  holy  Eucharist,  he  writes ° :  "Our  purification  was  not 
bodily,  but  spiritual,  and  the  Blood  spiritual.  How?  Be- 
cause it  flowed  not  from  any  body  of  an  irrational  animal, 
but  from  a  Body  formed  by  the  Spirit.  With  this  Blood,  not 
Moses,  but  Christ  sprinkled  us,  by  the  word  which  He  spake  : 
'  This  is  the  Blood  of  the  New  Testament  for  the  remission 
of  sins.'  This  word,  instead  of  hyssop,  being  dipped  in  the 
Blood,  sprinkles  all.  And  whereas  in  that  instance  the  body 
was  cleansed  from  without,  (the  'purification  being  bodily,) 
here,  because  the  cleansing  is  spiritual,  it  enters  into  the 
soul,  and  cleanses  it;  not  being  simply  sprinkled  over  us, 
but  springing  as  a  fountain  in  our  souls.  The  initiated  know 
what  I  mean. 

"  Again,  in  the  former  instance,  he  used  to  sprinkle  the 
surface  alone ;  and  the  person  sprinkled  would  wash  himself 
again ;  for  he  did  not,  of  course,  go  about  always  stained  with 
blood  :  but  in  the  soul  it  is  not  so ;  rather  the  Blood  mingles 
itself  with  our  very  being,  making  it  strong  and  chaste,  and 
training  it  on  to  the  Unapproachable  Beauty  itself." 

On  chap.  x.  3  he  writes  p  :  "  God  ordained  (saith  the  Apostle) 
continual  offerings,  by  reason  of  weakness ;  and  '  a  remem- 
brance of  sins,'  to  take  place.  What  then  ?  do  not  we  offer 
daily?  Yes,  we  offer,  but  it  is  by  way  of  memorial  of  His 
death.  And  this  memorial  is  one,  and  not  many.  How  is  it 
one,  and  not  many  ?  Because  it  was  once  for  all  offered,  as 
that  one  which  was  brought  into  the  Holy  of  Holies 

°  Horn.  xiv.  on  Hebrews  viii.  5,  t.  iv.  "  Horn.  xvi.  on  Heb.  ix.  22,  p.  518. 

507,  ed.  Sav.  ^  Horn.  xvii.  p.  523. 

g2 


84  Our  daily  Sacrifices  One,  not  many. 

Chap.  II.  For  it  is  the  same  [Person]  whom  wc  offer  always;  not  now 
one  [sheep],  and  to-morrow  another,  but  always  the  same. 
And  so  the  Sacrifice  is  One.  .  .  .  Christ  is  One  everywhei'e, 
being  in  His  fulness  both  in  this  place  and  in  that  One  Body. 
As,  therefore,  though  offered  in  many  places,  He  is  but  One 
Body,  and  not  many  bodies,  so  also  but  One  Sacrifice.  Our 
High-Priest  is  He  who  offered  the  sacrifice  which  cleanseth  us. 
That  same  we  now  also  offer,  that  which  was  then  offered,  the 
Inexhaustible.  This  is  done  for  a  memorial  of  that  which  was 
then  done.  For,  Do  this,  He  saith,  in  remembrance  of  Me. 
We  offer  not  another  sacrifice,  as  the  High-Priest  then,  but 
the  same  always.  Or  rather,  we  celebrate  a  memorial  of  a 
Sacrifice."     Thus  far  of  the  Epistle  to  the  Hebrews. 

§  49.  And  there  is  another  book  of  Holy  Scripture,  which 
seems  from  beginning  to  end  as  if  the  Holy  Spirit  had  in- 
dited it  partly  for  this  very  purpose,  that  it  might  impress  on 
Christ's  people  the  greatness  of  Christ's  continual  sacrifice, 
whether  on  earth  in  Holy  Communion,  or  in  heaven  by  His 
appearing  as  our  Advocate.  It  begins  by  thanking  Christ 
for  having  made  us  kings  and  priests  to  His  Father i.  It  in- 
troduces Him  in  the  first  vision  as  the  Son  of  Man  clad  in 
priestly  apparel,  the  long  robe  and  the  girdle;  and  walking 
in  the  midst  of  golden  candlesticks,  the  well-known  furni- 
ture of  the  Temple"".  It  relates  to  the  fulness  of  the  New 
Testament,  such  as  it  was  completed  at  Pentecost ;  for  it  is 
the  revelation  given  to  our  Lord,  as  to  the  Prophet  like  unto 
Moses,  of  things  which  were  "shortly  to  come  to  pass;"  it 
describes  Him  once  and  again  as  "  Him  that  liveth,  and  was 
dead,  and  is  alive  for  evermore^;"  the  Priesthood  which  it 
delineates  is  that  which  lie  exercises  in  glory,  not  that  which 
wrought  out  its  work  upon  the  Cross.  He  is  here  the  anti- 
type of  Melchisedec,  not  of  Aaron;  or  rather  of  Aaron 
within  the  veil,  not  in  the  outer  Tabernacle.  His  descrip- 
tions of  Himself  in  the  letters  to  the  seven  Churches,  His 
promises  and  threatenings,  are  frequently  associated  with 
that  most  holy  place :  as  where  He  says,  "  To  him  that 
overcometh  will  I  give  to  eat  of  the  hidden  manna  V'  with  a 

1  Rev.  i.  6.  '  Ibid.  12,  13.  •  Ibid.  i.  18  j  ii.  8.  '  Ibid.  ii.  17. 


Sacrificial  Tenor  of  the  Apocalypse.  85 

probable  allusion  to  the  manna  laid  up  hy  the  ark  ;  where  He  Chap.  II. 
engages  to  give  a  "  new  name,"  such  as  "  Holiness  to  the 
Lord ;"  or  to  clothe  His  faithful  ones  in  white  apparel ; 
where  He  speaks  of  having  "  the  key  of  David/'  of  setting 
"an  open  door"  before  us;  of  making  him  that  conquereth 
"  a  pillar  in  the  Temple  of  God" ;"  and  finally,  not  as  Priest, 
but  as  King,  of  granting  to  such  an  one  to  sit  on  His  throne, 
as  He  on  His  Father's  throne. 

The  second  vision,  seen  through  a  door  opened  in  heaven '^j 
and  signifying  also  at  its  commencement  that  it  related  to 
things  which  should  follow  on  that  opening, — i.  e.  on  the 
rending  of  the  veil,  which  is  His  Flesh, — has  its  sphere  en- 
tirely in  a  place  of  Divine  worship,  call  it  Temple,  Tabernacle, 
or  Church,  the  very  sanctuary  of  the  Holy  of  Holies  itself. 
There  appears  the  mercy-seat,  a  throne  in  heaven,  and  He 
that  sitteth  upon  it;  and  around  it  the  inferior  thrones  of 
God's  people,  twenty-four  in  number — twelve  prophets  and 
twelve  apostles — as  kings,  sitting  with  crowns  of  gold  on  their 
heads ;  as  priests,  clothed  in  white  raiment ;  lamps  and  a 
glassy  sea  before  the  throne,  and  cherubims  within  and 
around  it.  And  it  is  all  perpetual  worship  and  thanksgiving; 
the  Evangelists  represented  by  the  cherubim  sounding  the 
key-note,  and  the  twenty-four  taking  it  up  with  the  most 
solemn  act  of  worship  y.  Still  the  High-Priest  does  not 
appear,  for  the  mystery  as  y&t  is  only  of  Creation ;  but  now, 
as  a  sealed  book,  comes  that  of  Redemption,  and  One  only  in 
heaven  and  earth  is  found  worthy  to  open  it  and  loose  its 
seals.  Christ,  our  High-Priest  and  Sacrifice,  is  ''the  end  of  the 
Law  for  righteousness ;"  and  how  is  He  symbolized?  not  now 
as  the  Priest,  but  as  the  Victim ;  a  "  Lamb,  as  it  had  been 
slain  %"  but  which  now  had  ascended  up  on  high  to  receive 
gifts  for  men,  i.  e.  the  sevenfold  gifts  of  the  Holy  Spirit,  both, 
of  power  and  of  wisdom ;  "  the  seven  horns  and  seven  eyes, 
which  are  the  seven  spirits  of  God  sent  forth  into  all  the 
earths"  Observe  where  He  stands;  "in  the  midst,"  or 
central  point,  before  the  throne  or  mercy-seat, — the  regular 
station  of  the  sacrificing  Priest  before  the  altar.     For  as  a 

"  Rev.  iii.  5,  7,  8,  12,  21.  »  Ibid.  iv.  1.  y  Ibid.  9—11. 

^  Ibid.  V.  6.  »  Ibid.  i.  4. 


80         The  Lamb  in  the  Apocalypse,  Priest  and  Victim. 

Cn.Kv.  II.  King,  our  awful  Melchisedec  "  sittcth  on  the  right  hand  of 
God  the  Father  Almighty ;"  but  as  a  Priest  for  ever  He 
"  standeth  on  the  Mount  Sion/'  in  the  height  of  the  heavenly 
Jerusalem,  "  with  His  hundred  forty  and  four  thousand  re- 
deemed from  the  earth,"  presenting  them  by  His  own  merits 
"without  fault  before  the  throne  of  God;"  He  standeth  as 
slain :  and  (mark  it  well)  as  slain  He  is  adored.  For  this  is 
the  order  of  the  service.  He  cometh  and  taketh  the  Book 
of  Prophecy  (received  by  Him  for  men,  as  all  other  gifts, 
of  His  Father  on  His  Ascension)  out  of  the  right  hand  of 
Him  that  sat  upon  the  throne.  The  mention  of  the  right 
hand  is  most  commonly  a  token  that  mercy,  as  well  as 
power,  is  being  exercised.  The  receiving,  then,  of  this  gift 
of  prophecy  by  the  Mediator  as  a  divine  gift  to  the  Church, 
is  the  signal  for  the  whole  Church  to  adore  specially  Him 
who  so  receiveth  it  for  them.  "  The  four  beasts  and  four- 
and-twenty  elders  fell  down  before  the  Lamb."  Surely, 
when  the  same  Divine  Being,  the  Lamb  slain,  receives  for  us 
and  gives  us  His  own  Flesh  and  Blood,  His  own  Self,  His 
own  Person,  to  be  our  very  meat  and  drink,  to  nourish 
us  to  eternal  life,  less  than  adoring  thankfulness  is  im- 
possible. 

The  ritual  (so  to  call  it)  proceeds  with  circumstances  which 
keep  up  in  a  remarkable  way  the  notion  that  the  whole  is  pro- 
bably an  antitype  of  the  Temple  services,  all  but  those  which 
Avere  strictly  penitential  or  atoning.  There  is  the  sacrifice  of 
praise,  the  thank-offering,  for  they  have  each  his  harp ;  and 
of  prayer,  the  peace-offering,  for  there  are  the  "  golden  bowls 
(vials)  full  of  odours,  which  are  the  prayers  of  the  saints^ ;" 
and  there  is,  not  the  anticipation,  but  the  memory  of  Christ's 
death ;  for  the  new  song  which  they  sing  in  answer  to  the 
call  of  the  true  David  is,  "  Thou  art  worthy  to  take  the  book, 
and  to  open  the  seals  thereof:  for  Thou  wast  slain,  and  hast 
redeemed  us  to  God  by  Thy  blood  out  of  every  kindred,  and 
tongue,  and  people,  and  nation;  and  hast  made  us  unto  our 
God  kings  and  priests :  and  we  shall  reign  on  the  earth *^." 
And  to  correspond  witli  the  whole  burnt-offering,  there  is 
the  concluding  act  of  adoration  and  homage  in  which  the 
b  Rev.  V.  8.  '  Ibid.  <J,  10. 


Liturgical  Allusions  in  the  Apocalypse.  87 

Angels  and  all  creatures  join.  All  these  are  portions  of  the  Chap.  II. 
Liturgy  according  to  the  use  of  every  Church  from  the  be- 
ginning :  in  our  own  Communion  Office  they  are  strongly 
marked;  every  one  familiar  with  it  will  be  able  at  once  to 
point  out  in  it  the  Thanksgiving  ("  Lift  up  your  hearts/'  &c.), 
the  Intercession  (in  the  Prayer  for  the  Church  Militant),  the 
memory  of  Christ's  death,  and  the  Angels  taking  part  in  our 
ser\-ices. 

Only  the  penitential  and  strictly  sacramental  passages  find 
no  counterpart  in  the  heavenly  office,  being  in  their  very 
nature  remedial,  and  belonging  to  this  imperfect  world.  But 
there  is  no  such  reason  for  us  to  forego  adoration ;  indeed, 
if  we  do,  we  seem  to  be  turning  ourselves  out  of  the  blessed 
company  which  S.  John  is  describing.  For  as  he  hcai'd  every 
creature  in  earth,  and  under  the  earth,  as  well  as  in  heaven, 
giving  glory  in  its  own  way  to  Him  that  sat  on  the  throne, 
in  words  which  all  the  ancient  Liturgies  used  at  the  end  of 
their  consecration  prayer ;  and  the  four  Evangelists  answer- 
ing Amen,  (for  they  represent  the  verbal  worship  of  the 
Church);  so  he  saw  both  them  and  the  twenty-four  elders 
(namely,  the  whole  body  of  Christians)  begin  their  service  with 
the  act  of  falling  down  and  worshipping  the  Lamb,  and  end 
it  with  the  same  homage  to  Him  that  sitteth  upon  the  throne, 
i.  e.,  as  it  may  seem,  to  God  the  Father  Almighty.  Refusing 
to  adore  with  the  one  would  seem  much  the  same  kind  of 
thing  as  refusing  to  say  Amen  with  the  other ;  a  thought 
which  surely  no  Christian  can  bear. 

As  the  vision  goes  on,  it  becomes  more  and  more  evident 
that  we  are  in  a  place  of  sacrifice — the  true  Tabernacle  or 
Temple.  The  events  associated  with  each  seal  are  localized  in 
this  way :  the  four  first  are  marked  by  voices  from  the  four 
Cherubims  respectively;  the  fifth  and  seventh  by  the  men- 
tion of  the  golden  altar  before  the  throne,  on  which  incense 
is  offered  with  the  prayers  of  all  saints  by  an  Angel,  from  a 
golden  censer,  and  under  which  are  seen  the  souls  of  the 
martyrs.  It  has  four  horns,  and  from  it,  as  from  the  central 
spot  in  the  holy  place,  having  a  measure  of  its  own  apart 
from  the  rest'^  the  voices  of  prayer  go  forth;  in  answer  to 

■'  Rev.  xi.  1. 


88  All  the  Visions  connected  with  the  Temple. 

Chap.  II.  wliicli  come  the  great  turns  in  God's  providence  appointed 
for  the  due  ordering  of  the  Church  and  the  world ;  and 
from  which  conversely  come  the  voices  of  holy  resignation 
and  thanksgiving,  acknowledging  how  true  and  just  are  His 
judgments.  Under  the  sixth  seal^  the  true  Israelites  having 
heen  sealed,  the  countless  multitudes  from  all  lands  renew 
their  solemn  service  to  God  and  the  Lamb,  this  time  stand- 
ing, and  not  falling  prostrate,  with  palms  in  their  hands,  as 
on  the  Feast  of  Tabernacles,  and  in  white  robes,  like  the 
priests  in  the  Temple ;  and  their  blessedness  is  to  be  before 
the  throne  of  God. 

Further  on,  when  a  great  crisis  and  agony  is  at  hand,  the 
Temple  and  Altar  are  to  be  measured  by  way  of  preparing  for 
it  '^  And  in  contemplation  of  a  great  deliverance,  the  twenty- 
four  elders  enthroned  before  God  fall  on  their  faces  and  woi*- 
ship  Him  with  thanksgiving :  "  And  the  four-and-twenty 
elders,  which  sat  before  God  on  their  seats,  fell  upon  their 
faces,  and  worshipped  God°."  When,  on  the  other  hand, 
fearful  judgments  are  coming,  the  temple  of  God  in  heaven 
is  opened,  and  the  ark  of  the  covenant  is  seen^.  The  hun- 
dred and  forty  and  four  thousand  who  follow  the  Lamb 
whithersoever  He  goeth, — i.  e.,  as  it  should  seem,  in  counsels 
of  perfection, — they  also  appear  before  the  throne,  the  four 
beasts,  and  the  elders,  with  a  song  of  their  own,  which  ordi- 
nary Christians  cannot  learn. 

From  the  Temple  in  heaven  goes  forth  the  Angel  who  is  to 
intercede  with  the  Judge  of  all  the  earth,  to  reap  His  final 
harvest,  the  fields  being  ready ;  and  likewise  two  other  An- 
gels, avengers  ;  one  of  them  bearing  a  sharp  sickle,  the  other 
having  power  over  the  fire ;  and  the  latter  calls  on  the  former 
to  proceed  with  his  vintage,  the  gi-apes  of  the  earth  being 
ripe  :  in  which  we  may  observe  how  om-  Lord  delighteth  in 
mercy,  for  the  harvest  of  them  that  are  saved  He  reaps  Him- 
self, but  the  wrathful  vintage  He  delegates  to  His  ministers. 

The  sea  of  glass  mingled  with  Rre^ — thought  to  symbolize 

Baptism  with  water  and  the  Holy  Ghost,  on  which,  as  on  a 

sure  foundation,  those  Christians  stand  who  are  yet  fighting 

victoriously — this  also  recalls  to  memory  the  molten  sea,  which 

•>  Kcv.  xi.  1.  «  Ibitl.  16.  f  Ibid.  19;  xv.  5.  <J  Ibid.  2. 


Sijmpathij  of  Heaven  tcith  Earth  in  the  Apocalyp&c.        89 

Solomon  placed  at  the  entrance  of  the  Temple.  And  the  use  Chap.  II. 
of  the  present  tense,  "  conquering,"  not  as  in  our  English, 
"having  gotten  the  victory;"  and  their  singing,  not  the 
"  new  song,"  but  the  song  of  Moses  as  well  as  of  the  Lamb, — 
these  are  pregnant  signs  of  their  belonging  to  the  Church 
Militant,  although  they  are  admitted  to  share  in  the  worship 
before  the  throne. 

The  Angels  with  the  vials  or  bowls  of  God's  wrath  come 
out  of  the  Temple  in  priests'  apparel,  because  it  is  the 
Church's  prayer,  "Avenge  me  of  mine  adversary,"  which 
prevails  with  God  to  interfere;  and  therefore  one  of  the 
Cherubims  or  Evangelists,  on  the  part  of  the  Church,  sup- 
plies them  with  the  stores  of  "deadly  wine"  which  they  are 
are  to  pour  out.  In  the  course  of  the  ensuing  plngues  there 
is  a  voice  of  grave  exultation  from  the  earth,  from  the  Angel 
of  the  waters,  "Thou  art  righteous,  O  Lord,"  which  finds 
an  echo  (so  to  speak)  from  another  Angel  out  of  the  altar 
in  heaven :  "  Even  so,  Lord  God  Almighty,  true  and  right- 
eous are  Thy  judgments  i'."  At  the  pouring  out  of  the 
last  vial  there  comes  "a  great  voice  out  of  the  Temple  of 
heaven,  from  the  throne  itself,  "It  is  done."  One  such 
word  besides,  and  one  only,  is  spoken  in  the  New  Testa- 
ment, "  It  is  finished :"  when  He  gave  up  the  Ghost.  The 
approaching  end  of  the  Passion  (so  to  call  it)  of  Christ's  Mys- 
tical Body,  is  announced  by  the  same  Divine  cry  from  the 
throne,  as  that  of  His  natural  Body  had  been  from  the  Cross. 

In  the  following  vision  of  great  Babylon',  the  scene  of 
the  prophetic  survey  is  changed  for  a  time;  the  mystery 
of  iniquity,  with  its  workings,  is  to  be  described  in  detail, 
and  we  are  taken  into  the  midst  of  it,  and  are  made  to  see 
how  craftily  it  is  ordered  so  as  to  correspond  with  the  mys- 
tery of  godliness :  Babylon  being  set  against  Jerusalem  ;  the 
beast  from  the  abyss  against  the  Lamb ;  the  purple  and 
scarlet  against  the  white  apparel;  the  names  of  blasphemy 
against  the  new  Name ;  her  foul  adulteries  against  the  mar- 
riage of  the  Lamb ;  the  wine  of  the  wrath  of  her  fornication 
against  the  river  of  the  water  of  life;  the  brand  of  spiri- 
tual slavery  in  the  forehead  and  right  hand,  against  the  holy 

^  Rev.  xvi.  5,  7.  '  Ibkl.  xvii.,  xviii. 


90  Babylon  and  its  Ritual  set  against  the  Church. 

Chap.  II.  and  saving  sign  of  the  Cross ;  and  most  especially  the  worship 
of  the  dragon,  and  of  the  beast,  his  vicegerent,  against  the 
worship  of  God  and  the  Lamb.  That  is  the  main  point,  the 
one  worship  contradicting  the  other.  Mark,  then,  with  what 
significance  we  are  invited  as  it  were  to  return  from  this 
fearful  survey  of  Christendom,  become  heathen  again,  (the 
beast's  deadly  wound  healed,)  and  the  judgments  impending 
on  it,  to  the  glorious  uninterrupted  ceremonial  of  the  Temple 
in  heaven,  such  as  it  had  gone  on  night  and  day,  from  the 
hour  of  the  High- Priest's  ascension'^ ;  the  four  Cherubim  and 
the  twenty-four  elders  falling  down  as  before  and  worshipping 
Him  that  liveth  for  ever  and  ever;  the  Mediator  giving  the 
signal  for  praise,  and  the  answer  made  with  Amen  and 
Alleluia.  Only  as  the  times  on  earth  grow  worse,  the  joy- 
ful commemoration,  the  marriage  of  the  Lamb,  is  more  and 
more  distinctly  announced,  and  the  warning  against  any  wor- 
ship but  that  of  God,  how  suitable  soever  it  may  appear  even 
to  a  religious  instinct,  more  and  more  plainly  enforced^ 

The  final  vision  of  the  Apocalypse  appears  to  me  (desir- 
ing to  speak  with  all  reverent  doubtfulness)  to  begin  with 
the  beginning  of  chapter  xx.,  and  to  recapitulate  the  history 
of  the  whole  dispensation  briefly,  but  more  at  large  in  the 
very  termination  of  it.  The  thousand  3'ears  on  this  hypo- 
thesis will  denote  the  whole  duration  of  the  Church  on  earth, 
during  which  Satan  is  comparatively  bound ;  except  the  little 
time  of  his  loosing  at  the  end,  which  will  correspond  with 
the  want  of  faith  which  the  Son  of  Man  will  find  when  He 
Cometh.  This  being  taken  as  a  brief  sketch  of  the  working  of 
Christianity  on  earth,  the  next  section,  ver.  4 — 6,  would  seem 
to  tell  something  of  what  is  going  on  dui'ing  the  same  period 
in  the  heavenly  Jerusalem ;  according  to  the  manner  of  this 
Divine  book.  Observe,  if  it  be  so,  how  the  vision  goes  on 
realizing  the  idea  of  a  perpetual  spiritual  sacrifice,  in  which 
the  souls  of  Christ's  martyrs  especially,  but  with  them  also 
the  souls  of  all  who  have  kept  themselves  unspotted  from  the 
world, — not  worshipping  the  beast,  nor  enslaving  themselves 
to  him  at  all,  —  are  living  and  reigning  with  Christ,  as  so 
many  inferior  Melchisedecs,  priests   at   once   and  kings : — 

"<  Rev.  xix.  '  Ibid.  10. 


The  Apocalypse  ends  mth  an  Eucharistical  Feast.        91 

kings,  for  they  sit  on  thrones,  and  judgment  is  given  them;  Chap.  II. 
and  it  is  twice  written  of  them,  they  reigned,  and  they  are 
to  reign,  with  Christ  a  thousand  years ; — priests,  for  it  is 
written  again,  "  They  shall  be  priests  of  God  and  of  Christ." 
If  of  Christ  as  well  as  of  God,  to  be  sure  they  adore  Christ 
as  well  as  God  in  the  spiritual  commemorative  sacrifices 
wherein  they  are  permitted  to  join  with  Him. 

And  if  those  sacrifices,  as  the  ancient  Church  always  be- 
lieved, are  all  one  with  our  Eucharist  on  earth,  then  part  of 
our  ritual,  one  should  think,  would  be  to  adore  Him  also. 

And  what  is  the  conclusion,  the  perfect  consummation  and 
bliss,  toward  which  these  heavenly  sacrifices  are  continually 
tending  ?  It  is  a  divine  feast, — "  the  marriage  supper  of  the 
Lamb," — the  river  of  the  water  of  life,  and  the  tree  of  life. 
You  cannot  read  of  it  without  thinking  of  what  we  spiritually 
receive  in  Holy  Communion,  any  more  than  you  can  read  of 
the  services  going  before  it  without  thinking  of  what  we  spiri- 
tually offer  there.  By  eating  of  that  which  is  sacrificed,  we 
become  "  partakers  with  the  altar™ ;"  both  of  the  altar  of  the 
Cross,  and  of  the  intercessory  altar  before  the  throne. 

§  50.  Two  more  points  occur  in  the  Apocalypse,  both  of 
them  suggestive,  as  it  seems  to  me,  of  the  substantial  identity 
of  the  earthly  and  heavenly  sacrifices.  The  one,  that  they  are 
both  in  a  certain  sense  to  come  to  an  end,  at  "  the  time  of 
restitution  of  all  things."  With  regard  to  our  earthly  Eucha- 
rist the  point  is  unquestionable ;  we  are  to  ''  shew  the  Lord's 
death  till  He  come."  For  as  Theodoret  says'",  "After  His  com- 
ing, there  is  no  more  need  of  the  symbols  of  His  Body,  the 
Body  itself  being  visible."  Or  in  more  familiar  and  more 
beautiful  language :  "  When  that  which  is  perfect  is  come, 
the  use  of  sacraments  shall  cease ;  because  the  blessed  in  hea- 
venly glory  need  not  any  sacramental  remedy  °."  This  all  will 
comprehend,  so  far  as  our  sacrifices  and  sacraments  have  any- 
thing of  this  earth.  But  Holy  Scripture  seems  to  affirm 
the  same  in  a  certain  way  of  that  which  we  suppose  Holy 
Communion  to  be  an  image  of  Concerning  our  Ldrd's 
kingly  office,  whereof  Melchisedec  is  a  type,  although  "of 

■"  1  Cor.  X.  18.  "  On  1  Cor.  xi.  2G,  t.  iii.  238; 

°  Thomas  a  Kempis,  iv.  11. 


92        Cessation  of  Sacrifice  foreshcicn  in  the  Apocali/pse. 

Chap.  II.  His  kingdom  there  is  no  end/'  it  is  nevertheless  plainly  written, 
He  shall  in  the  end  "  deliver  it  up  to  God,  even  the  Father/' 
"  The  sceptre  of  that  spiritual  regiment  over  us  in  this  present 
world  is  at  the  length  to  be  yielded  up  into  the  hands  of  the 
Father  which  gave  it;  that  is  to  say,  the  use  and  exercise 
thereof  shall  cease,  there  being  no  longer  on  earth  any  mili- 
tant Church  to  govern  p  ;"  and  the  Son  as  Man  shall  be  simply 
"subject  unto  Him  that  put  all  things  under  Him,  that  God 
may  be  all  in  all."  In  like  manner,  it  would  be  no  strange 
thing  if  His  priestly  office,  whereby  He  fulfils  the  other  half 
of  Melchisedec's  character,  were  declared  to  be  so  far  at  an 
end,  as  that  the  perpetual  intercession  and  memorial  Sacri- 
fice for  the  application  of  His  merits  to  sinners  shall  have 
ceased.  And  accordingly,  in  the  heavenly  Jerusalem,  he  whose 
visions  had  all  along  seemed  to  place  Him  in  a  temple,  with  its 
mercy-seat  and  altar  of  incense,  and  all  its  mysterious  furni- 
ture, now  writes,  "  I  saw  no  temple  therein :  for  the  Lord 
God  Almighty  and  the  Lamb  are  the  Temple  of  it  "5."  One  is 
afraid  to  conjecture;  but  something  of  the  same  kind  may 
possibly  be  intimated  in  the  saying,  "  At  that  day  ye  shall 
ask  in  My  name :  and  I  say  not  unto  you,  that  I  will  pray 
the  Father  for  you  :  for  the  Father  Himself  loveth  you,  be- 
cause ye  have  loved  Me,  and  have  believed  that  I  came  out 
from  God'^;" — in  the  invitation,  "Enter  thou  into  the  joy 
of  thy  Lord ;"  —  in  the  promise,  "  He  shall  gird  Himself 
and  come  forth  and  serve  them;"  coupled  with  the  other 
promise,  "  His  servants  shall  serve  Him,  and  they  shall  see 
His  face."  If  there  be  anything  in  these  siirmises,  then 
the  Eucharist  and  the  Commemorative  Sacrifice  have  this 
additional  mark  of  identity,  that  they  come  to  an  end  to- 
gether. 

§  51.  The  other  point  worth  noticing  is  the  significant 
way  in  which  "the  wrath  of  the  Lamb"  is  mentioned,  cor- 
responding, as  it  may  seem,  to  the  threatenings  against  un- 
worthy receivers,  and  especially  against  such  as  Judas;  in 
that  they  turn  the  Blood  of  the  Sacrifice  and  Sacrificial 
Feast  into  "the  wine  of  the  wrath  of  God."  That  wine 
comes  out  of  "the  wine-press"  which  is  "trodden  Avithout 
p  Hooker,  V.  54.  i  Kcv.  xxi.  22.  '  .S.  John  xvi.  26,  27. 


The  "  Wrath  of  the  Lamhr  93 

tlie  citys;"  and  by  whom  is  it  trodden?  by  the  Son  of  JNIan  Chap.  II. 
alone;  as  Jboth  Isaiah  and  S.John  decLire':  whether  it  be 
for  mercy  or  for  judgment,  the  sins  and  sufferings  of  the 
whole  world  are  gathered  into  one  heap,  and  laid  upon  His 
head  in  Mount  Calvary ;  there  He  suffered  "  without  the 
gate;"  there  is  that  wine-press  which  He  describes  in  the 
parable  of  the  Vineyard,  as  a  necessary  part  of  the  mystery 
of  the  kingdom  of  God.  The  contents  of  that  wine-pre«s,  duly 
taken,  are  the  wine  which  Wisdom,  i.  e.  the  Son  of  God,  hath 
mingled  as  part  of  her  Sacrificial  Feast" ;  they  are  the  "  wines 
on  the  lees  well  refined,"  promised  for  the  banquet  which  the 
Lord  of  Hosts  was  to  make  to  all  people  in  His  mountain, 
the  Church '' ;  they  are  the  water  made  wine,  the  best  of  the 
creation  of  God,  provided  for  those  called  to  the  marriage 
supper  of  the  Lamb.  But  unworthily  and  irreligiously  par- 
taken of,  they  are  "  the  wine  of  the  wrath  of  God,  which  is 
poured  out  without  mixture  into  the  cup  of  His  indigna- 
tion ;"  they  are  the  wine-cup  of  the  fierceness  of  God's  wrath 
to  be  given  to  the  great  Babylon,  God  being  put  in  remem- 
brance of  her  ^ ;  they  are  "  the  wine  of  the  wrath  of  her  forni- 
cation." Sometimes  it  is  Babylon  herself  who  gives  it  them  : 
''And  there  followed  another  Angel,  saying,  Babylon  is  fallen, 
is  fallen,  that  great  city,  because  she  made  all  nations  drink 
of  the  wine  of  the  wrath  of  her  fornication  ^ ;"  "  With  whom 
the  kings  of  the  earth  have  committed  fornication,  and  the  in- 
habitants of  the  earth  have  been  made  drunk  with  the  wine 
of  her  fornication y ;"  "  And  the  woman  was  arrayed  in  purple 
and  scarlet  colour',  and  decked  with  gold  and  precious  stones 
and  pearls,  having  a  golden  cup  in  her  hand  full  of  abomi- 
nation and  filthiness  of  her  fornication^."  Sometimes,  in  the 
old  prophets,  God  Himself  gives  it  by  the  hand  of  Babylon  : 
"Babylon  hath  been  a  golden  cup  in  the  Lord's  hand,  that 
made  all  the  earth  drunken  :  the  nations  have  drunken  of 
her  wine ;  therefore  the  nations  are  mad  * ;"  "  For  thus  saith 
the  Lord  God  of  Israel  unto  me;  Take  the  wine-cup  of  this 


»  Rev.  xiv.  20. 

*  Rev.  xiv.  8. 

•  Isa.  Ixiii.  3 ;  Kev.  xix.  15. 

y  Ibid.  xvii.  2, 

"  Piov.  ix.  5. 

■•■  Ibid.  4. 

^  Isa.  XXV.  6. 

«  Jer.  li.  7. 

»  Ibid.  IG— 19. 

94        The  Threatenings  in  the  Apocalf/pse  imply  a  Feast. 

Chap.  II.  fury  at  My  hand,  and  cause  all  the  nations,  to  whom  I  send 
thee,  to  drink  it  '^ ;"  "  For  in  the  hand  of  the  Lord  there  is  a 
cup,  and  the  wine  is  red ;  it  is  full  of  mixture ;  and  He  pour- 
eth  out  of  the  same :  but  the  dregs  thereof,  all  the  wicked 
of  the  earth  shall  wring  them  out,  and  drink  thcm'^/'  In 
all  instances  it  is  the  world,  more  or  less,  profanely  aping 
the  Church ;  the  Sacraments  of  the  Church  turned  into  sacra- 
ments of  the  Devil :  that  special  horror  and  sin  of  profaning 
Christ's  Sacrifice,  which  is  in  kind  the  sin  forbidden  in  the 
third  commandment,  is  spoken  of  as  committed  in  the  great- 
est conceivable  intensity. 

The  threatenings,  therefore,  of  the  Book  of  Revelations,  as 
well  as  its  rewards  and  promises,  suppose  a  sacrificial  feast, 
and  the  Victim  worthily  or  unworthily  received.  They  repre- 
sent Blood  as  given  to  wicked  Christians  to  drink,  which 
Blood  is  the  Blood  of  the  Son  of  God  crucified  afresh  by 
their  sins ;  they  are  guilty  of  it,  and  they  receive  it  to  their 
damnation.  This  tends,  so  far,  to  confirm  the  idea  that  the 
heavenly  ritual  in  the  Apocalypse  is,  in  fact,  our  Eucharistic 
ritual,  and  that  the  adoration  there  practised  is  a  precedent 
for  adoring  in  the  Eucharist. 

On  the  whole,  we  should,  perhaps,  be  borne  out  in  afiirm- 
ing,  after  consideration  of  what  has  been  alleged  both  from 
natural  piety  and  from  probable  interpretation  of  Scripture, 
that  the  presumption  is  very  strong  in  favour  of  such  adora- 
tion,— so  strong,  that  unless  there  can  be  shewn  an  express 
precept  to  the  contrary,  a  loving  and  thankful  Christian 
would  practise  it  of  course;  so  strong,  that  such  an  one  might 
with  confidence  apply  to  this  case  the  first  half  of  the  divine 
canon,  "  Thou  shalt  worship  the  Lord  thy  God,"  without  fear 
of  inadvertently  violating  the  latter,  the  negative  portion  of 
the  same,  "  Him  only  shalt  thou  serve." 

"  Jer.  XXV.  15.  <=  Ps.  Ixxv.  8. 


95 


CHAPTER  III. 

WITNESS  OP  FATHERS,  COUNCILS,  LITURGIES,  AND 
CHURCH  TRADITION. 

§  1.  But  what  says  Christian  antiquity?  for  it  is  liere  as  Chap.  hi. 
in  respect  to  the  Articles  of  the  Faith,  or  the  Canon  of  Holy " 
Scripture  itself.  As  we  could  not  admit  anything  into  the 
Catholic  Creed  merely  upon  its  appearing  to  ourselves,  ever 
so  strongly,  that  it  was  taught  as  necessary  to  salvation  in  Holy 
Scripture ;  as  we  might  not  insert  any  book,  chapter,  or  verse 
in  our  copies  of  God's  Holy  Word  merely  upon  our  own  strong 
persuasion  of  its  being  so  good  and  scriptural  that  it  must 
have  been  inspired;  so  also  in  respect  of  the  Holy  Commu- 
nion, (as  of  other  main  points  of  evangelical  worship,)  our 
own  Church  instructs  us  that,  "  before  all  other  things,  this 
we  must  be  sure  of  especially,  that  this  Supper  be  in  such 
wise  done  and  ministered,  as  our  Lord  and  Saviour  did  and 
commanded  to  be  done,  as  His  holy  Apostles  used  it,  and  the 
good  Fathers  in  the  primitive  Church  frequented  it.  For,  (as 
that  worthy  man  S.  Ambrose  saith,)  '  He  is  unworthy  of  the 
Lord  that  otherwise  doth  celebrate  that  mystery,  than  it  was 
delivered  by  Him ;  neither  can  he  be  devout  that  otherwise 
doth  presume  than  it  was  given  by  the  Author  ^.' " 

If,  then,  we  found  a  consent  of  Fathers  and  Liturgies  in 
prohibiting  the  worship  of  Christ's  Person,  present  in  the 
Eucharist  by  the  presence  of  His  Body  and  Blood,  we  durst 
not  practise  it ;  our  reasoning  from  Scripture  and  the  coun- 
sel of  our  own  heart  must  give  way:  and  if  we  found  the 
matter  left  open,  though  we  might  humbly  and  modestly  use 
such  worship  ourselves,  we  could  not  positively  judge  that  it, 
was  an  error  to  omit  it,  much  less  could  we  denounce  the 
prohibition  of  it  as  touching  a  vital  portion  of  Christian  doc- 

''  Homily  I.  of  the  Sacrament,  &c.,  near  the  beghining. 


96  S.  Cyril  enjoins  Adoration  as  a  Tradition ; 

Chap.  III.  trine,  i.  e.  the  doctrine  of  tlie  Real  Objective  Presence  of 
Christ's  Body  and  Blood  in  that  Sacrament.  But  the  case 
stands  far  otherwise :  for,  first,  we  have  positive  historical 
evidence  sufficient  to  convince  any  fair  mind  that  in  the 
fourth  century  Christians  did  universally  adore  Christ  so 
present, — such  evidence  as  cannot  be  set  aside  without 
greatly  damaging  the  witness  of  antiquity  in  regard  both  of 
the  Creed. and  the  Canon  of  Holy  Scripture.  Secondly,  we 
have  nothing  at  all  to  indicate  that  such  worship  was  a  recent 
innovation,  or  a  partial  and  unnecessary  development;  but 
we  have  very  much  in  the  way  of  presumptive  evidence  im- 
plying its  existence  among  Christians  from  the  very  begin- 
ning, although,  for  a  reason  to  be  explained,  it  is  seldom,  if 
ever,  directly  enjoined  in  the  Liturgies. 

§  2.  First,  then,  for  the  drrect  historical  evidence.  About 
the  middle  of  the  fourth  century,  S.  Cyril,  then  presbyter, 
afterwards  Patriarch  of  Jerusalem,  wrote  his  Catechetical 
Lectures;  in  the  last  of  which,  instructing  the  newly  con- 
firmed how  to  behave  themselves  in  receiving  Holy  Com- 
munion, he  sa^'s,  "After  having  partaken  of  the  Body  of 
Christ,  approach  also  to  the  cup  of  His  Blood,  not  stretching 
forth  thine  hands,  but  bending,  and  saying,  in  the  way  of 
adoration  and  religious  ceremonmV ,  Amen  ;  be  thou  hallowed 
also  by  partaking  of  the  Blood  of  Christ."  The  word  ren- 
dered "  religious  ceremonial"  appears  especially  to  be  limited 
to  that  kind  of  Avorship  Avhich  acknowledges  a  peculiar  pre- 
sence of  Deity.  That  and  Adoration,  taken  together,  seem 
nearly  equivalent  to  Aarpeta,  in  its  definite  theological  mean- 
ing. The  posture  is  evidently  not  specified,  any  further 
than  this —  that  it  must  be  either  kneeling,  prostration,  or 
standing  with  a  reverent  inclination  of  the  body, — venerabili- 
ter  curvi,  as  a  later  authority  expresses  it. 

The  ground  of  this  injunction,  the  Real  Presence,  had 
been  repeatedly  laid  down  by  S.  Cyril  before,  in  words  well 
known,  of  which  I  will  cite  a  few  out  of  many  :  "  Regard  not 
thou  the  Bread  and  Wine  as  merely  such,  for  it  is  the  Body 
and  Blood  of  Christ,  according  to  our  Lord's  declaration. 
And  what  if  thy  senses  outwardly  suggest  the  other?   yet 


and  grounds  it  on  the  Real  Presence.  97 

let  faith  confirm  thee;  judge  not  of  the  matter  by  thy  taste.  Chap.  III. 
but  by  the  faith  do  thou  assure  thyself,  without  any  manner 
of  doubt,  that  He  countcth  thee  worthy  of  the  Body  and 
Blood  of  Christ s."  And  elsewhere:  "Approaching,  there- 
fore, come  not  with  thy  wrists  extended  or  thy  fingers 
open,  but  make  thy  left  hand  as  if  a  throne  for  thy  right, 
which  is  on  the  eve  of  receiving  the  King.  And  having 
hallowed  tliy  palm,  receive  the  Body  of  Christ,  saying  after 
it  Amen''." 

The  tradition,  then,  of  the  mother  Church  of  Christendom 
in  the  middle  of  the  fourth  century,  was  to  receive  with  ado- 
ration, just  because  it  is  the  Body  and  Blood  of  Christ.  There 
are  no  subtleties,  no  explanations;  the  simple  word  of  the 
Lord  is  support,  exposition,  reason,  and  guidance  sufficient. 
And  it  does  not  come  at  all  as  a  portion  of  S.  CyriPs  own 
teaching,  but  as  a  rehearsal  of  the  established  custom  of  the 
Church  of  Jerusalem.  "  Hold  fast  these  traditions  unspotted, 
and  keep  yourselves  free  from  offence.  Sever  not  yourselves 
from  the  Communion ;  deprive  not  yourselves,  by  the  pollu- 
tion of  sins,  of  these  holy,  spiritual  mysteries'."  He  speaks 
as  earnestly,  and  almost  in  the  same  words,  as  he  had  before 
spoken  of  the  Articles  of  the  faith :  "  Behold  therefore,  bre- 
thren, and  hold  the  traditions  which  ye  now  receive,  and 
write  them  on  the  table  of  your  hearts.  This  keep  with 
godly  fear,  lest  haply  any  of  you,  being  puffed  up,  be  spoiled, 
by  the  enemy ;  lest  some  heretic  pervert  any  of  the  things 
delivered  unto  you.  For  faith  is  like  casting  down  money 
on  the  table ;  and  this  we  have  now  done  ;  but  God  requires 
of  you  an  account  of  the  deposit :  /  charge  thee  before  God, 
saith  the  Apostle,  who  quickeneth  all  things,  and  before  Jesus 
Christ,  who  before  Pontius  Pilate  witnessed  a  good  confession, 
that  ye  keep  this  faith  delivered  unto  thee  without  spot,  until 
the  appearing  of  our  Lord  Jesus  Christ.  The  treasure  of  life 
hath  now  been  committed  unto  thee,  and  the  Master  will 
seek  His  deposit  at  His  appearingi."  And  it  is  observable 
that  in  both  instances  he  follows  the  phraseology  of  S.  Paul'', 
who  in  one  place  warns  us  to  meet  the  approaching  Antichrist 

8  xxii.  6.  •■  xxiii.  21.  '  xxiii.  23, 

J  V.  12,  13.  •<  1  Cor.  xi.  2. 

H 


98  Testimony  of  S.  Ambrose. 

Chap.  III.  by  standing  aud  holding  fast  the  traditions  of  the  Creed ;  in 
another,  praises  the  Corinthians  for  keeping  in  all  points 
the  "  ordinances"  [mary.,  traditions)  as  he  delivered  them 
to  them.  And  it  is  clear  that  the  "  traditions"  he  refers  to 
relate  to  the  public  service  in  solemn  assemblies,  and  most 
especially  to  the  Iloly  Communion.  The  custom  therefore 
of  adoration  on  that  occasion,  was  not  simply  enjoined  in  the 
Church  of  Jerusalem  at  that  time,  but  it  was  enjoined  as  an 
old  tradition,  in  the  same  words  in  which  the  Apostle  had 
urged  or  recommended  the  rules  which  he  himself  had  de- 
livered. Is  it  too  much  to  say  that  S.  Cyril  virtually  repre- 
sents it  as  being  an  apostolical  tradition  ?  At  any  rate,  the 
mere  fact  of  its  having  been  then  a  part  of  the  rubric  in  so 
venerable  a  Church,  is  a  reason  why  it  should  not  be  hastily 
condemned  as  in  itself  wrong  or  superstitious. 

§  3.  About  381,  the  year  of  the  second  Oecumenical  Coun- 
cil, S.  Ambrose,  by  desire  of  the  Emperor  Gratian,  wrote  his 
three  books  "  Of  the  Holy  Spirit,"  to  prove  and  illustrate, 
against  the  Arians,  the  Godhead  of  that  Divine  Person.  In 
book  iii.  c.  11,  he  is  dealing  with  an  objection  alleged  by  them 
from  S.  John  iv.  23,  24.  Their  argument  was,  if  I  rightly 
comprehend  it,  as  follows :  "  In  the  saying,  '  The  true  wor- 
shippers shall  worship  the  Father  in  spirit  and  in  truth :  for 
the  Father  seeketh  such  to  worship  Ilim :  God  is  a  Spirit ; 
and  they  that  worship  Him  must  worship  Him  in  spirit  and 
in  truth,' — the  words  'spirit  and  truth'  signify ^jer^o^i^,  through 
whom  and  in  whom  the  Father  willeth  to  be  worshipped." 
This  they  take  for  granted,  and  go  on  thus  to  reason  upon  it : 
"That  person  through  whom  and  in  whom  another  is  wor- 
shipped is  not  to  be  worshipped  himself.  But  the  Father  is 
worshipped  through  and  in  the  Spirit;  therefore  the  Spirit 
is  not  to  be  worshipped." 

S.  Ambrose'  replies  to  this,  j^r*^,  what  interpreters  in  gene- 
ral would  say,  that  "spirit,"  as  is  very  usual,  means  a  spi- 
ritual grace, — the  grace  of  loving  devotion  in  the  heart, — as 
''truth"  means  a  deep  conviction  of  the  reality  of  the  un- 
approachable Godhead.     (So  S.  Ambrose  here  takes  it;  but, 

'  §70. 


Principle  of  A(Ioratio)i  according  to  8.  Ambrose.         99 

according  to  the  ordinary  use  of  the  word  'truth'  in  S.  John's  Chap.  III. 
Gospel,  it  would  rather  seem  to  mean  the  substance  of  the 
kingdom  of  heaven,  as  opposed  to  the  shadows  of  the  world 
and  of  the  Law.) 

But,  secondly,  granting  that  the  words  in  question  do  really 
mean  the  Persons  of  the  Spirit  and  of  Christ,  then  "  God  is 
adored  in  the  Truth,  just  as  He  is  adored  in  the  Spirit. 
Either,  then,  the  two  are  alike  inferior, — which  God  forbid 
thou  shouldst  believe, — and  so  not  even  the  Sou  is  adored ; 
or  (which  is  the  truth)  the  unity  of  the  one  is  just  like  that 
of  the  other;  and  then  the  Spirit  also  is  to  be  adored'"." 
"Therefore,"  he  repeats,  "if  in  this  place  they  understand 
truth  according  to  the  usual  sense,  let  them  understand  spirit 
to  be  spiritual  grace,  and  there  is  no  offence ;  or  if  they  ex- 
plain the  Truth  to  be  Christ,  let  them  say  that  He  must  not 
be  worshipped. — But  then,"  he  goes  on,  "they  are  refuted  by 
the  doings  of  religious  men,  by  the  whole  course  of  the  Scrip- 
tures. Thus  Mary  adored  Christ,  and  is  therefore  ordained 
the  first  messenger  of  the  resurrectioj^  to  the  Apostles,  un- 
doing the  hereditary  bond,  and  the  grievous  fault  of  woman- 
kind. For  so  the  Lord  wrought  in  a  mystery;  that  where 
sin  had  abounded,  grace  might  much  more  abound.  And  with 
reason  is  a  woman  commissioned  unto  men ;  that  she  who 
had  been  first  to  be  a  messenger  of  sin  to  the  man,  might 
be  the  first  messenger  of  grace. 

"  The  Apostles,  too,  adored ;  and  even  because  they  bore 
the  witness  of  the  faith,  they  retained  the  office  of  being  mas- 
ters in  the  faith.  The  Angels,  too,  adored, — of  whom  it  was 
written.  And  let  all  His  angels  adore  Him. 

"  And  they  adore  not  only  His  Godhead,  but  also  His 
Footstool,  as  it  is  written.  And  adore  His  Footstool,  for  it  is 
holy.  Else,  if  they  deny  that  in  Christ  the  mysteries  of 
Incarnation  also  are  to  be  adored,  wherein  we  discern  (so 
to  speak)  express  traces  of  Divinity,  and  the  ways  of  the 
heavenly  Word ;  let  them  read  how  the  very  Apostles  adored 
Him  rising  in  the  glory  of  His  flesh. 

"  Therefore,  if  it  is  no  disparagement  to  Christ,  that  God  is 
adored  in  Christ,  because  Christ  too  is  adored ;  neither  is  it, 

■»  §  72. 

n2 


100  Adorafio)i  practised  in  S.  A»ibrose\s  time. 

Chap.  III.  of  coursc,  any  disparagement  to  the  Spirit,  that  God  is 
adored  in  the  Spirit.   .  .  . 

"  But  let  us  consider  how  the  prophet's  saying,  Adore  His 
footstool,  bears  upon  the  mystery  of  our  Lord's  Incarnation. 
For  we  must  not  interpret  the  word  '  footstool'  b}'  the  eustom 
of  men,  sinee  God  is  neither  corporeal  nor  finite,  that  we 
should  imagine  a  stool  placed  for  the  support  of  His  feet. 
Neither  do  we  read  of  anything  to  be  adored,  save  God; 
because  it  is  written,  Thou  shall  worship  the  Lord  thy  God, 
and  Him  only  shalt  thou  serve.  How  then  should  the  prophet 
give  a  rule  contrary  to  the  Law,  nurtured  as  he  was  in  the 
Law,  and  instructed  in  the  Law?  The  inquiry,  then,  is  no 
ordinary  one,  and  we  must  very  accurately  consider  what 
'footstool'  means.  For  elsewhere  we  read,  'Heaven  is  My 
throne,  and  earth  is  My  footstool.'  Well,  but  neither  may 
we  adore  the  earth,  because  it  is  one  of  God's  creatures. 

"  But  let  us  see  ;  perhaps  the  prophet  means  that  that  earth 
is  to  be  adored  which  the  Lord  Jesus  took  on  Him  in  as- 
suming flesh.  And  so  by  the  footstool  the  earth  is  under- 
stood, and  by  the  earth  the  flesh  of  Christ,  xohich,  to  this 
day,  ive  adore  in  the  Mysteries,  and  which  the  Apostles,  as 
we  said  above,  did  adore  in  the  Lord  Jesus.  For  Christ  is 
not  divided,  but  One;  neither,  when  He  is  adored  as  the  Son 
of  God,  is  it  denied  that  He  was  born  of  a  Virgin.  The  Sacra- 
ment, then,  of  the  Incarnation  being  adorable,  and  Incarna- 
tion the  work  of  the  Spirit,  as  it  is  written,  Tlie  Holy  Ghost 
shall  come  upon  thee,  and  the  power  of  the  Highest  shall 
overshadow  thee,  and  the  Holy  Thing  which  shall  be  born  of 
thee  shall  he  called  the  Son  of  God, — doubtless  the  Holy  Spirit 
also  is  to  be  adored,  since  He  is  adored  who,  as  to  His  flesh, 
is  born  of  the  Holy  Ghost. 

"  And  to  prevent  any  one's  extending  this  to  the  Virgin 
Mary,  Mary  was  the  temple  of  God,  not  the  God  of  the 
temple.  And  therefore  He  only  was  to  be  adored  who  was 
performing  His  work  in  the  temple. 

"You  see  that  God's  being  adored  in  the  Spirit  is  no 
ground  of  objection,  since  the  Spirit  also  is  adored." 

This  long  passage  of  S.  Ambrose  is  here  cited,  not  only 
on  account  of  the  express  and  inevitable  testimony  which  he 


Testimony  of  S.  Augustine.  101 

bears  to  the  custom  of  the  Church  in  his  time, — "The  earth  Citap.  III. 
(whicli  we  are  bidden  to  adore)  means  the  flesh  of  Christ, 
ivhich  to  this  day  we  adore  in  the  Mysteries  ;"  but  also  because 
that  great  theologian  and  confessor  so  clearly  sets  out  the 
principle  and  reason  of  such  worship,  according  to  the  ana- 
logy of  the  faith.  The  Body  present  in  the  Eucharist  is 
to  be  adored  on  the  same  ground  which  made  it  right  for 
S.  Mary  Magdalen  and  the  Apostles  to  adore  our  risen  Lord ; 
and  it  follows,  from  the  unity  of  His  Person,  that  to  refuse 
it  adoration  is  to  act  as  if  Christ  w  ere  divided^  and  not  One ; 
and  He  signifies  incidentally,  but  not  less  clearly,  that  all 
things  and  all  creatures  which  are  merely  adjuncts  of  His 
Person,  not  essential  parts  of  His  humanity,  (as  His  Soul 
and  Body  both  are,) — such  things,  how  high  and  precious  so- 
ever, are  not  to  be  adored ;  no,  not  if  they  come  inconceiv- 
ably near  to  Himself.  The  two  short  sentences  relating  to 
the  Virgin  Mary  bring  out  this  caution  very  forcibly. 

§  4.  Moreover  S.  xVmbrose's  testimony  is  distinctly  re- 
peated by  His  spiritual  son,  S.  Augustine.  He,  in  his 
popular  exposition  of  tbe  99th  Psalm,  delivered  in  Africa 
about  thirty  years  later  than  Avhat  has  been  quoted  from 
S.  Ambrose, — i.  e.  about  414-15, — adopts  S.  Ambrose's  in- 
terpretation ;  or  rather  appeals  to  it  Avithout  all  question  as 
the  interpretation  of  the  Church. 

"Worship  His  footstool^.  See,  brethren,  what  He  com- 
mandeth  us  to  worship.  In  another  passage  of  the  Scrip- 
tures it  is  said.  The  heaven  is  My  throne,  and  the  earth  is  My 
footstool.  Doth  He  then  bid  us  worship  the  earth,  since  in 
another  passage  it  is  said  that  it  is  God's  footstool  ?  How 
then  shall  we  worship  the  earth,  when  the  Scripture  saith 
openly.  Thou  shalt  loorship  the  Lord  thy  God?  Yet  here  it 
saith.  Fall  down  before  His  footstool ;  and  explaining  to  us 
what  His  footstool  is,  it  saith.  The  earth  is  My  footstool.  I  am 
in  doubt ;  I  fear  to  worship  the  earth,  lest  He  who  made  the 
heaven  and  the  earth  condemn  me;  again,  I  fear  to  refrain  from 
worshipping  the  footstool  of  my  Lord,  because  the  Psalm  bid- 
deth  me  fall  doivn  before  His  footstool.  I  ask,  what  is  His  foot- 
stool ?  and  the  Scripture  telleth  me,  The  earth  is  My  footstool. 

"  Ps.  xcix.  5. 


102        Sf/mbolical  Mcaniny  of  "  Adore  His  Footstool." 

Chap.  III.  In  hesitation  I  turn  unto  Christ,  since  I  am  herein  seeking 
Himself;  and  I  discover  how  the  earth  may  be  worshipped 
without  impiety, — how  His  footstool  may  be  worshipped 
without  impiety.  For  He  took  upon  Him  earth  from  earth ; 
because  flesh  is  from  earth,  and  He  received  flesh  from  the 
flesh  of  Mary.  And  because  He  walked  here  in  very  flesh, 
and  gave  that  very  flesh  to  us  to  eat  for  our  salvation, — and 
no  one  eateth  that  flesh  unless  he  halh  first  ivorshipjied, — we 
have  found  out  in  what  sense  such  a  footstool  of  our  Lord's 
may  be  worshipped;  and  not  only  that  we  sin  not  in  wor- 
shipping it,  but  that  we  sin  in  not  worshipping. 

"  But  doth  the  flesh  give  life  ?  Our  Lord  Himself,  even 
Avhen  He  was  speaking  in  praise  of  this  same  Earth,  said.  It  is 
the  Spirit  that  quickeneth,  the  flesh profiteth  nothing.  Therefore 
when  thou  bowest  thyself  down  prostrate  before  the  '  earth,' 
look  not  as  if  unto  earth,  but  unto  that  holy  One  whose  foot- 
stool it  is  that  thou  dost  worship ;  for  thou  dost  worship  it 
on  His  account :  wherefore  He  hath  added  here  also,  Fall 
down  before  His  footstool,  for  He  is  holy.  Who  is  holy  ?  He 
in  whose  honour  thou  dost  worship  His  footstool.  And  when 
thou  worshippest  Him,  see  that  thou  do  not  in  thy  thought  re- 
main in  the  flesh,  and  fail  to  be  quickened  by  the  Spirit;  for 
He  saith,  //  is  the  Spirit  that  quickeneth,  the  flesh  profiteth 
nothing.  But  when  our  Lord  praised  it,  He  was  speaking  of 
His  own  flesh,  and  He  had  said,  Except  a  man  eat  My  Flesh, 
he  shall  have  no  life  in  him.  Some  disciples  of  His,  about 
seventy,  were  offended,  and  said.  This  is  an  hard  saying  ;  who 
can  hear  it  ?  And  they  went  back,  and  walked  no  more  with 
Him.  It  seemed  unto  them  hard  that  He  said.  Except  ye 
eat  the  Flesh  of  the  Son  of  Man,  ye  have  no  life  in  you :  they 
received  it  foolishly ;  they  thought  of  it  carnally,  and  imagined 
that  the  Lord  would  cut  off  parts  from  His  Body,  and  give 
unto  them;  and  they  said.  This  is  a  hard  saying.  It  was 
they  who  were  hard,  not  the  saying;  for  unless  they  had 
been  hard,  and  not  meek,  they  would  have  said  unto  them- 
selves. He  saith  not  this  without  reason,  but  there  must  be 
some  latent  mystery  herein.  They  would  have  remained 
with  Him,  softened,  not  hard;  and  would  have  learnt  that 
from  Him,  which  they  who  remained,  when  the  others  de- 


Adoration  taken  for  granted  hy  the  Fathers.  103 

parted,  learnt.  For  when  twelve  disciples  had  remained  with  chap.  HI. 
Him,  on  the  others'  departure,  they,  as  if  in  grief  for  the 
death  of  the  former,  pointed  out  to  Him,  how  the  other 
were  offended  by  His  words,  and  turned  back.  But  He  in- 
structed them,  and  saith  unto  them,  It  is  the  Spirit  that 
quickeneth,  but  the  flesh  -proflteth  nothing :  the  words  that  I 
have  spoken  imto  you,  they  are  spirit  and  they  are  life.  Un- 
derstand spiritually  what  I  have  said :  ye  are  not  to  eat  this 
body  which  ye  see ;  not  to  drink  that  blood  which  they  who 
will  crucify  Me  shall  pour  forth.  I  have  commended  unto 
you  a  certain  mystery ;  spiritually  understood,  it  will  quicken. 
Although  it  is  needful  that  this  be  visibly  celebrated,  yet  it 
must  be  spiritually  understood.  0  magnify  the  Lord  our 
God,  and  fall  down  before  His  Footstool,  for  He  is  holy.'' 

In  this  passage  I  would  remark  the  same  three  things 
which  were  observable  in  S.  Ambrose ;  the  fact,  the  doctri- 
nal aspect  of  it,  and  the  caution  against  abuse.  The  fact,  in 
His  saying,  "  No  man  eateth  that  Flesh  unless  he  hath  first 
worshipped ;"  the  doctrinal  aspect  of  it,  in  that  it  is  an  ac- 
knowledgment, first  of  the  Incarnation,  and  then  of  the  Real 
Presence.  "  Of  the  flesh  of  Mary  He  took  Flesh,  and  in  that 
very  Flesh  walked  here  among  us."  Again  :  "  that  very  Flesh 
He  gave  us  to  be  eaten  for  our  salvation."  Thirdly,  there  is 
the  caution  against  low  and  carnal  understanding  drawn 
from  our  Lord's  saying,  "It  is  the  Spirit  that  quickeneth; 
the  flesh  profiteth  nothing."  Though  it  is  "  Ipsa  Caro" 
which  we  are  commanded  to  adore,  it  is  not  "  Hoc  Corpus 
quod  videtis ;"  the  very  Body,  but  not  subject  to  the  senses. 
I  would  observe,  also,  that  neither  of  these  great  teachers  in 
any  degree  grounds  the  practice  of  adoration  upon  the  verse 
on  which  they  are  commenting,  but  taking  the  practice  for  a 
thing  approved  and  granted,  they  allege  it,  both  of  them,  as 
pointing  out  the  true  meaning  of  that  verse;  and  S.Am- 
brose, in  particular,  as  strengthening  the  proof  that  the  Holy 
Spirit  is  to  be  worshipped;  which  proposition  he  was  then 
maintaining  against  the  Arians. 

§  5.  It  may  be  Avell  to  add  a  few  words  on  the  ancient  ren- 
dering of  the  verse  in  question.  As  far  as  I  have  been  able  to 
find,  the  phrase  here  rendered  adorate,  or  "  worship,"  ( -linrit^n 


lOi  The  Footstool,  the  Holy  Mountain,  mean  Christ's  Manhood. 

Chap.  III.  is  in  every  place  but  three  unquestionably  followed  by  a  noun 
~  denoting  the  object  of  worship.     When  the  place  or  other 

adjunct  is  to  be  mentionedj  the  preposition  used  is  ?N,  or  ^V, 
or  the  like — as  Psalm  v.  7 ;  cxxxviii.  2 ;  Is.  Ix.  14.    The  three 
places  which  might  seem  exceptional,  as  to  the  use  of  the 
***  particle  /  with  the  verb  of  worship,  are  Ps.  cxxxii.  7 ;  this  of 

which  we  are  speaking,  xcix.  5 ;  and  the  last  verse  of  the 
same  Psalm,  The  two  former  in  the  Hebrew  are  one : 
"  Worship  the  footstool ;"  "  we  will  worship"  Vjin  tiir\^,  "  His 
footstool." 

There  remains  the  last  verse  of  Ps.  xcix.,  where  the  He- 
brew verb  and  preposition  are  the  same,  only  the  noun  fol- 
lowing, instead  of  "  His  footstool,"  is  "  His  holy  hill."  Now 
in  1  Chron.  xxviii.  2,  David  speaks  of  building  a  house  of  rest 
"for  the  ark  of  the  covenant  of  the  Lord,  and  for  the  foot- 
stool of  our  God  ;"  and  in  Lam.  ii.  1,  "  He  remembered  not 
His  footstool  in  the  day  of  His  anger."  Here  we  see  the 
Temple,  or  the  most  holy  part  of  it,  represented  as  the  Lord's 
footstool,  in  allusion,  no  doubt,  to  the  Cherubim  appearing 
over  the  mercy-seat,  and  the  Lord  enthroned  in  His  glory 
between  them.  But  His  Temple,  He  Himself  tells  us,  is  the 
type  of  His  Body, — both  of  His  natural  Body,  and  of  His 
mystical  Body  the  Church ;  and  concerning  this  latter  He 
says  in  Isaiah  Ix.  13,  "  I  will  make  the  place  of  My  feet," 
i.  e.  My  footstool,  "  glorious." 

Again,  the  holy  mountain  itself,  as  S.  Augustine  remarks 
on  this  verse,  is  a  signal  type  of  Christ,  as  well  as  of  the 
Church: — "What  is  His  mountain?  we  read  elsewhere  of 
this  mountain,  that  it  was  '  a  stone  cut  out  of  a  mountain 
without  hands,  which  brake  in  pieces  all  the  kingdoms  of  the 
earth,  and  grew,  and  became  a  great  mountain,  and  filled 
the  whole  earth  °.'  What  is  the  mountain  whence  the  stone 
was  cut  out  without  hands  ?  The  kingdom  of  the  Jews  in  the 
first  place,  because  they  worshipped  one  God.  Out  of  it  was 
hewn  a  stone — our  Lord  Jesus  Christ.  What  is  'cut  out 
without  hands  ?^  born  of  the  nation  of  the  Jews,  without 
agency  of  man.  That  stone  grew,  and  in  its  growth  brake 
to  pieces  all  the  kingdoms  of  the  earth,  and  it  hath  become 

"  Dan.  ii.  35. 


The  Fathers'  Testimony  to  the  Fact  indisputable.       105 

a  great  mountain,  and  filled  the  whole  earth.     This  is  the  Ciiap.  III. 
Catholic  Church;  and  do  ye  rejoice  that  ye  are  in  com- 
munion with  it." 

If,  then,  according  to  that  identity  of  Christ  and  His 
Chui'ch  which  in  some  sense  is  continually  affirmed  in  Holy 
Scripture,  we  suppose  "  His  holy  hill"  in  the  last  verse  of 
Psalm  xcix.  to  be  equivalent  to  "His  footstool"  in  ver.  5,  the 
precepts  in  the  two,  spiritually  taken,  come  to  the  same 
thing — a  command  to  adore  the  Son  of  God  in  His  holy 
humanity ;  and  then  most  especially,  when  His  Humanity  is 
not  only  most  signally  manifested,  but  also  mysteriously 
communicated  to  us;  where  the  natural  Body  and  mystical 
Body  are  made  more  entirely  one  than  on  any  other  occasion 
here  on  earth. 

§  6.  It  is  obvious,  however,  that  our  appeal  to  these 
Fathers  does  in  no  degree  involve  the  correctness  either  of 
the  Septuagint  and  Vulgate  rendering,  "  Adore  His  foot- 
stool," or  of  the  patristical  interpretation  of  it.  Neither 
the  fact  of  universal  adoration,  nor  the  connection  of  it  with 
the  substance  of  the  faith,  depends  at  all  for  its  evidence  on 
that  verse  itself.  The  translation  may  be  ever  so  incorrect, 
and  the  mystical  meaning  alleged  ever  so  fanciful,  and  yet 
the  passages  will  be  available  to  demonstrate,  beyond  the 
shadow  of  doubt,  that  our  Lord^s  Body  was  then  universally 
adored  in  the  Eucharist.  There  is  no  getting  rid  of  such 
sayings  as  "  Caro  Christi,  quam  hodieque  in  mysteriis  adora- 
mus;"  "Nemo  illam  carnem  manducat,  nisi  prius  adora- 
verit."  If  they  are  genuine — which  no  one  disputes — they 
prove  the  fact :  at  least,  as  concerns  the  Church  of  Italy 
and  Africa,  i.  e.  the  whole  West.  For  we  cannot  conceive 
S.  Ambrose  or  S.  Augustine,  the  one  in  a  public  homily,  the 
other  in  a  controversial  treatise  written  by  an  emperor's 
desire  against  a  great  and  influential  party,  affirming  what 
any  one  might  know  by  the  witness  of  his  own  eyes  to  be 
false.  If  their  evidence  is  not  to  be  accepted  here,  neither 
need  it  in  the  matter  of  infant  baptism,  nor  of  the  canon  of 
Scripture,  nor  of  any  other  of  the  many  ecclesiastical  usages 
which  they  mention,  and  of  which  every  one  of  their  Chris- 
tian contemporaries  must  have  been  just  as  cognizant   as 


106  S.  Augustine's  Testimony  to  Honor atus. 

Cnvp.  III.  themselves.     la  short,  the  matter  is  too  plain  to  bear  argu- 
ing upon. 

Nor  ought  it  to  be  unobserved  that  S.  Ambrose  in  par- 
ticular implies  the  practice  of  adoration  to  be  not  only 
general  in  his  time,  but  to  have  come  down  from  the  be- 
ginning. He  does  not  say  "  hodie,"  but  "  hodieque ;"  not 
"no\v-a-days,"  but  *'to  this  day."  The  word  is  constantly 
so  employed,  of  things  done  now  as  of  old,  circumstances 
and  usages  recalling  old  times,  indications  of  uninterrupted 
traditionP. 

§  7.  There  is  another  well-known  passage  of  S.  Augustine, 
in  his  letter  to  Honoratus  on  the  Grace  of  the  New  Testa- 
ment'',  in  which  he  expounds  the  22nd  Psalm  from  be- 
ginning to  end.  When  he  comes  to  verse  30, — one  of  his 
objects  being  to  point  out  how  that  the  grace  of  the  New 
Testament  stood  not  in  temporal,  but  in  eternal  promises, — 
he  proceeds  as  follows  : — "  '  All  they  that  are  rich  upon  earth 
have  eaten  and  worshipped :'  by  '  the  rich  upon  earth'  we 
are  to  understand  the  proud,  if  we  were  right  before  in  un- 
derstanding *  the  poor'  to  mean  the  humble.  .  .  .  For  not 
without  significance  is  the  distinction  made  between  them,  in 
that  having  said  before  of  the  poor.  They  shall  eat  and  be  satis- 
fied, here,  on  the  contrary.  All  the  rich  of  the  earth  have  eaten 
and  worshipped.  For  they,  too,  are  brought  to  the  Table  of 
Christ,  and  receive  of  His  Body  and  Blood ;  but  they  w'orship 
only, — they  are  not  also  satisfied,  because  they  do  not  imitate 
Him.  For  although  they  feed  on  Him  that  is  poor,  they  dis- 
dain to  be  poor.  For  Christ  indeed  svffered  for  iis,  leaving 
us  an  example  that  ive  should  follow  His  stejjs ;  but  in  that 
He  humbled  Himself,  and  became  obedient  unto  death,  even  the 

P  Tims  the  Dial,  de  Oratoribus  in  idem  jus,  vi  adempta."    Velleius,  i.  4 : 

the  works  of  Tacitus,  c.  34  :  "  Crassus,  "  Vires  autem  vcterescarum  urbium  ho- 

Ca?sar,  Pollio,  ...  in  early  youth  dealt  dieqtie  magnitudo  osteutat  niajnium." 

with    their  respective    adversaries   in  As  in  each  of  these  phrases  both  are 

those   speeches,   '  quas    hodtpque   cum  distinctly  expressed,  the  old  object  or 

admiratione  legimus."  Cicero,  in  his  last  state  of  things,  and  the  existing  frag- 

Oration  against  Vcrres,  §  25  :  "  IIo-  ment  or  result  of  it, — so  in  the  pas- 

dieqiie  ('  to  this  day')  omnes  sic  habent  sage  under  consideration  :  "  the  same 

persuasum;" — he  is  speaking  of  a  trans-  flesh  which  the  Apostles  adored  in  the 

action  which   had  occuiTed   long    lie-  Lord  Jesus  Christ,  we,  Aor/iV^wc, 'down 

fore.   Liv.  i.  17  :  "  Hodieque  in  Icgibus  to  this  day,'  adore  in  the  Sacrament." 

magistratibus(|uc    rogandis   usurjiatur  'i  Ep.  xl.  §  GG,  67. 


Testimony  of  Theodorct.  107 

death  of  the  cross,  the  rich  scorn  llim,  and  refuse  to  suffer  Chap.  Iir. 
the  like.  .  .  .  But  since  God  hath  raised  Hina  from  the  dead, 
and  given  Him  the  Name  which  is  above  every  name,  .  .  . 
they  too,  moved  by  the  glory  of  His  Name  in  the  univer- 
sal Church,  come  to  the  table,  eat  and  adore  ;  but  they  are 
not  satisfied,  because  they  do  not  hunger  and  thirst   after 

righteousness ;  for  such  shall  be  filled By  preaching 

the  world  has  been  moved,  so  that  all  the  ends  of  the  earth 
remember  themselves  and  turn  unto  the  Lord,  and  all  the 
families  of  the  nations  worship  before  Him.  .  .  .  By  this  en- 
largement of  the  Church  even  the  proud,  i.  e.  the  rich  of  the 
earth,  are  brought  nigh,  to  eat ;  and  though  not  satisfied,  yet 
they  adore." 

Here  it  is  much  to  our  purpose  to  remark  how  the  writer 
again  and  again  mentions  the  adoration  of  all  communicants 
as  a  matter  of  course,  and  universally  known ;  and  also  as 
being  a  signal  accomplishment  of  a  prophecy ;  the  very  terms 
of  which  prophecy  make  it  co-extensive  with  the  whole 
Church. 

§  8.  In  the  East  we  have,  about  the  middle  of  the  fifth 
century,  the  testimony  of  Theodoret,  published,  as  is  sup- 
posed, a  few  years  before  the  Council  of  Chalcedon,  prin- 
cipally to  counteract  the  heresy  then  arising,  which  denied 
the  continuance  of  Christ's  human  nature.  The  passage  is 
well  known,  being  constantly  and  unanswerably  cited  as  a 
testimony  against  the  dogma  of  Transubstantiation,  and  for 
that  of  the  Real  Objective  Presence. 

The  heretic  alleges,  that  as,  by  consent  of  Christians,  "  the 
symbols  of  the  Lord's  Body  and  Blood  are  one  thing  before 
the  priest's  invocation,  but  after  it  are  changed  and  become 
another,  so  the  Lord's  Body  since  His  Ascension  is  changed 
into  the  Substance  of  the  Deity  ^"  The  reply  is,  "Nay;  for 
it  is  untrue  that  after  consecration  the  mystical  symbols  de- 
part out  of  their  proper  nature;  remaining  as  they  do  in 
their  former  substance,  and  figure,  and  form,  and  being 
visible  and  tangible,  just  as  they  were  before.  But  the  in- 
ward sense  perceives  them  as  being  simply  what  they  have 
become,  and  so  they  are  the  object  of  faith,  and  are  adored, 

'  Eraiiistcs,  Dial.  ii.  t.  iv.  126,  cd.  Schulzc. 


108  Theodorefs  Statement  uncontradicted. 

Chap.  III.  as  being  those  very  things  wliich  they  are  believed  to  be. 
Compare,  accordingly,  the  image  with  its  archetype,  and 
thou  wilt  see  the  resemblance.  For  the  type  must  needs 
resemble  the  reality.  And  thus  that  Body,  while  it  hath 
its  former  aspect,  figure,  and  outline,  and,  in  one  word,  its 
substance  as  a  Body,  hath  nevertheless,  since  the  resurrec- 
tion, become  immortal  and  incorruptible.  It  is  deemed  wor- 
thy to  sit  on  the  right  hand,  and  is  adored  by  the  whole 
creation,  as  being  divinely  named  the  Body  of  the  Lord  of 
nature." 

Heretics,  it  appears,  professed  to  join  with  the  orthodox  in 
every  point  of  this  doctrine  of  the  Eucharist.  It  was  taken  as 
an  irrefragable,  undeniable  ground,  from  w^hich  to  set  out  in 
reasoning  on  other  mysteries.  And  in  respect  of  the  adora- 
tion in  particular,  the  worship  of  Christ's  Body  by  all  Chris- 
tians in  the  Eucharist  is  studiously  set  down  as  the  correla- 
tive of  the  worship  of  the  same  Body  by  all  created  beings 
in  heaA^en.  And  the  Church's  seal  was  in  a  manner  set  to 
this  doctrine,  at  least  by  implication.  For  had  there  been 
any  thing  at  that  time  supposed  heretical  in  it,  there  was  no 
lack  either  of  subtle  and  bitter  opponents  to  expose,  or  of 
sound  and  watchful  theologians,  like  S.  Leo,  to  correct  the 
error :  as  the  most  cursory  glance  at  that  page  of  Church 
history  will  shew,  in  which  Theodoret's  name  is  one  of  the 
most  conspicuous,  more  by  the  restlessness  of  his  accusers 
than  by  any  special  doings  of  his  own.  In  fact,  it  is  well  known 
that  he  was  both  upholden  by  S.  Leo,  and  in  the  Council  of 
Chalcedon  restored  to  his  see  by  acclamation  on  saying 
anathema  to  Nestorius ;  in  whose  heresy  he  had  never  sym- 
pathized, although,  from  his  good  opinion  of  the  man,  he 
had  been  long  unable  to  believe  that  he  meant  so  much  ill, 
and  had  shrunk  from  proceedings  wliich  he  feared  might 
countenance  the  opposite  error.  But  let  'Iheodoret  have 
been  what  he  may,  the  fact  that,  at  such  a  time,  those  very 
public  statements  of  his  remained  uncensured  and  uncon- 
tradicted, is  an  additional  warrant  for  our  believing  that  on 
the  Eucharist,  at  any  rate,  he  did  but  express  the  known 
mind  and  practice  of  the  holy  Church  throughout  the  world. 
§  9.  Three  centuries  after  Theodoret's  time,  in  the  course 


Testimony  of  the  Church,  in  the  Eighth  Century.       109 

of  the  controversy  on  image-worship,  we  find  each  several  Chap.  ill. 
section  of  the  Church  bearing  its  testimony  —  incidental 
indeed,  but  not  the  less  trustworthy — to  the  doctrine  of  the 
Real  Presence,  and  the  consequent  practice  of  worshipping 
Him  who  vouchsafes  to  be  so  marvellously  present.  The 
parties  or  sections  alluded  to  are  three :  the  Iconoclasts, 
who,  as  is  well  known,  condemned  not  only  the  adoration  of 
images  and  pictures,  but  all  religious  use  of  them ;  the  Image- 
worshippers,  who  enforced  that  adoration  under  anathema ; 
and  a  third  party,  more  moderate  and  apparently  more 
orthodox  than  either,  who  justified  the  use  of  images  as  a 
means  of  edification,  but  protested  against  adoring  them. 
Each  had  its  regular  authentical  expression  in  a  formal 
synod :  the  Iconoclasts  at  Constantinople,  a.d.  754,  under 
the  Emperor  Constantine  Copronymus;  the  Iconolatrse 
(so  to  call  them)  at  Nicsea,  in  787,  under  the  patronage  of 
Irene  and  Constantine  her  son ;  and  the  moderate,  or,  as  it 
may  be  called,  the  Gailican,  at  Frankfort,  in  the  palace  of 
Charlemagne,  in  794.  It  is  obvious  that  in  the  course  of 
their  discussions  the  question  of  Eucharistical  Adoration  was 
almost  sure  incidentally  to  arise;  since  that  practice  also, 
in  one  aspect  of  it,  might  seem  to  sanction  the  worship  of 
sanctified  creatures. 

Accordingh'-,  we  find  the  Iconoclasts  arguing  on  it  as  fol- 
lows : — Having  laid  down  as  a  principle  in  a  former  para- 
graph, "  Where  the  Soul  of  Christ  is,  there  also  is  His  God- 
head; and  where  the  Body  of  Christ  is,  there  also  no  less 
is  His  Godhead  ^ ;"  (which  saying  was  allowed  by  their  op- 
ponents as  a  great  truth,  and  the  use  they  proposed  to  make 
of  it  alone  disavowed  j)  they  proceed  to  apply  it  to  the  Sa- 
crament of  Holy  Communion. 

"Let  them  be  glad  and  rejoice,  and  speak  out  with  all 
confidence,  who  frame,  and  yearn  after,  and  venerate  the 
true  Image  of  Christ  with  an  uncorrupt  soul,  and  who  ofl'er 
it  for  salvation  of  soul  and  body ; — which  Image  our  Priest 
and  God  (having  unreservedly  taken  to  Himself,  of  us,  the 
lump  out  of  which  we  are  kneaded)  did  in  His  own  Person 
deliver  to  His  initiated,  at  the  time  of  His  voluntary  Passion, 

'  Harduin,  Cone.  iv.  .364  C. 


1 1 0  Testimony  of  the  Iconoclads. 

Chap.  III.  foi'  a  most  evident  type  and  memorial.  For  being  about 
to  yield  Himself,  of  Ilis  own  accord,  to  His  memorable  and 
life-giving  death,  He  took  the  Bread  and  blessed  it,  aiid 
gave  thanks  and  brake  it,  and  distributing  it  said,  'Take  ye, 
eat,  for  remission  of  sins  :  this  is  My  Body.^  Likewise  also 
distributing  the  Cup  He  said,  '  This  is  My  Blood :  this  do  in 
remembrance  of  Me  :'  as  though  no  other  kind  or  form  were 
selected  by  Him  in  the  Church  under  heaven,  which  should 
be  capable  of  imaging  fortli  His  Incarnation.  Behold,  then, 
the  Image  of  His  life-giving  Body,  so  richly  contrived,  and 
endowed  with  all  honour.  For  what  did  the  All- wise  God 
devise  herein?  Even  to  shew  and  unfold  evidently  to  us 
men  the  mystery  wrought  out  in  the  dispensation  concern- 
ing Himself:  that  even  as  that  which  He  took  of  us  is 
simply  matter  of  human  substance  altogether  perfect,  not 
having  the  lines  of  a  distinct  person  with  independent  ex- 
istence, no  additional  person  thrown  as  it  were  into  the 
Divinity;  so  also  He  enjoined  His  Image  to  be  offered  in 
that  matter  which  He  selected,  even  the  substance  of  bread, 
— not  representing  the  form  of  a  man,  lest  idolatry  creep  iu 
unawares. 

"  Wherefore,  as  Christ's  natural  Body  is  holy,  being  taken 
into  God ',  so  plainly  is  His  adopted  Body  also — that  is.  His 
holy  Image,  as  being  by  grace  taken  into  God  through  a  certain 
sanctification.  This,  as  we  said,  was  the  purpose  of  our  Lord 
Christ:  that  as  He  deified  the  Flesh  which  He  took,  from 
that  very  union,  with  the  sanctification  which  was  His  own 
by  nature,  so  also  the  Bread  of  the  Eucharist,  being  sancti- 
fied as  a  true  Image  of  His  natural  Flesh  by  the  coming  of 
the  Holy  Ghost,  He  willed  to  become  a  Divine  Body,  not 
■without  the  instrumentality  of  the  Priest,  who  maketh  the 
offering  by  transference  from  that  which  is  common  to  that 
which  is  holy. 

"  Once  more,  that  natural  Flesh  of  our  Lord,  animate  and 
gifted  with  reason,  was  anointed  in  respect  of  His  Godhead 
with  the  Holy  Ghost.  So  also  the  divinely  ordained  Image 
of  His  Flesh,  the  Divine  Bread,  was  filled  with  the  Holy 
Ghost,  together  with  the  Chalice  of  the  life-giving  Blood 


Testimony  of  other  Sections  of  the  Church.  Ill 

from  His  side.     This  then  is  revealed  as  the  true  Image  of  Chap.  III. 
the  dispensation  of  Christ  our  God  coming  in  the  flesh,  as 
was  aforesaid ;  thus  the  true  Framer  and  Quickener  of  our 
nature  delivered  it  unto  us  with  His  own  lips"." 

Without  assenting  to  all  their  statements  and  reasonings, 
thus  mucli  one  may  gather  from  them  in  corroboration  of 
what  has  been  said :  that  with  S.  Ambrose  they  applied  the 
expression  of  S.Paul^,  "The  very  Image  of  the  Things," 
to  the  holy  Eucharist;  that  they  regarded  the  Bread  after 
consecration  as  not  the  natural  Body  of  Christ,  but  yet  most 
truly  His  Body  by  some  special  dispensation ;  that  they  wor- 
shipped that  Body  in,  or  with,  or  under  the  Bread,  because 
of  the  Godhead  with  which  it  is  inseparably  united ;  that 
they  could  not  worship  the  Bread, — it  would  be  mere  ido- 
latry,— and  therefore  Christ  would  not  have  His  memorial 
formed  into  a  likeness  of  Him ;  and  that  they  considered 
all  this  as  connected  with  the  doctrine  of  the  Incarnation 
in  such  sense,  that  worshipping  Christ^s  Humanity  as  speci- 
ally present  under  any  other  image,  would  cause  confusion 
in  that  doctrine.  Observe  that  these  were  the  "Protest- 
ants'^ of  the  time — watching,  as  they  thought,  with  a  godly 
jealousy  against  everything  that  might  look  like  exagger- 
ated respect  to  the  creature  :  yet  how  far  do  they  go  in 
enforcing  the  adoration  which  many  good  men  now  reli- 
giously shrink  from ! 

The  opposite  party,  which  proved  the  dominant  one,  ob- 
jected to  the  term  Image  as  unscriptural  in  its  application 
to  the  Eucharist ;  in  which,  however,  they  were  incorrect,  if 
S.  Ambrose  is  right  in  his  interpretation  of  Hebrews  x. 
They  allowed  the  word  '  figures/  avTlrvrra,  but  said  it  was 
only  applied  before  consecration, — a  most  erroneous  state- 
ment, corrected  in  the  margin  by  the  editors  of  the  Councils, 
both  Roman  and  Greek;  from  S.Cyril  of  Jerusalem,  S. 
Gregory  Nazianzen  and  others  y.  But  these  very  mistakes 
being  made  in  their  eagerness  to  glorify  the  Sacrament  as 
much  as  they  could,  it  is  needless  to  seek  testimonies  in 
favour  of  adoring  the  Inward  Part  of  it  from  them. 

The  Council  of  Frankfort,  as  is  notorious,  was  very  plain 

"  Harduin,  Cone.  iv.  368,  9.  »  Heb.  x.  1.  y  Harcluiii,  iv.  372  A. 


113  Ancient  Consent  for  Adoration. 

Chap.  III.  and  express  ia  its  condemnation  of  image-Avorship.  Their 
second  canon  is,  "The  question  was  mooted  of  the  recent 
synod  of  the  Greeks,  holdcn  at  Constantinople,  touching  the 
worship  of  images;  wherein  it  was  set  down,  that  such  as 
would  not  pay  service  or  worship  to  the  images  of  the  saints 
as  to  the  holy  Trinity,  should  incur  an  anathema.  Our  holy 
Fathers  above-mentioned  rejected  altogether  such  adoration 
and  service,  and  that  with  scorn,  and  unanimously  con- 
demned if^."  And  one  of  their  reasons  for  rejecting  it, 
alleged  afterwards  to  Pope  Adrian,  was, — "  It  is  great  rash- 
ness and  extreme  absurdity  to  be  minded  to  put  the  said 
images  on  a  par  with  the  Body  and  Blood  of  our  Lord'\" 
Herein  they  adopt  the  argument  of  the  Iconoclasts,  Avhose 
decisions  they  had  before  them,  embodied  in  those  of  Nicsea; 
and  shew  that  they  regarded  it  as  a  matter  of  course  to  adore 
Christ's  Body  and  Blood  in  the  Eucharist,  since  otherwise 
the  adoring  of  images  would  be  no  real  intrusion  on  the 
rights  of  that  Sacrament. 

§  10.  Thus  we  seem  to  have  evidence  irresistible  that 
down  to  the  beginning  of  the  ninth  century,  i.  e.  through 
all  the  ages  of  comparatively  unbroken  unity  in  the  Church, 
the  Body  and  Blood  of  the  Man  Christ  Jesus — of  Him  who 
is  God  and  Man — was  adored  as  present  after  consecration 
in  the  Eucharist;  i.e.  Christ  Himself  was  adored,  as  present 
by  the  Presence  of  His  Body  and  Blood.  Neither  the  de- 
pravers of  the  faitii  on  the  one  hand,  nor  the  maintainers  of 
pui'ity  of  worship  on  the  other,  ever  seem  to  have  found 
any  difficulty  in  that  point.  Who  can  help  concluding  that 
it  came  down  direct  from  the  Apostles?  especially  consider- 
ing what  I  will  venture  to  call  the  strong  presumption  made 
out  in  favour  of  it  from  Holy  Scripture  and  natural  piety. 
It  will  have  been  seen  that  both  S.  Ambrose  and  S.  Au- 
gustine use  expressions  and  arguments  which  would  be  quite 
unwarrantable,  unless  they  knew  the  practice  to  be  a  real 
apostolical  tradition.  S.  Ambrose's  "hodieque,"  and  S.  Au- 
gustine's "  Nemo  manducat,  nisi  qui  prius  adoraverit,"  would 
be  neither  of  them  honest  sayings,  were  they  not  uttered 
under  that  conviction.  And  their  arguments,  grounded  as 
^  Ilarcluhi,  iv.  904  D.  °  Ibid.  791  D. 


Objection  from  the  Silence  of  the  Liturgies.  113 

they  are  on  the  two  great  and  simple  verities  of  the  Incarna-  Chap,  hi. 
tion  and  the  Real  Presence,  are  of  course  good  for  all  times 
as  well  as  for  their  own. 

Besides,  it  is  surely  hard  to  imagine  how  such  a  serious 
and  awful  innovation  could  have  made  its  way  into  the  most 
solemn  and  at  the  same  time  the  most  frequently  repeated 
of  all  Church  ordinances,  without  some  notice  or  discussion 
at  the  time.  Other  questionable  tenets  and  usages,  such 
as  purgatory,  the  worship  of  the  Virgin,  and  of  saints  and 
images,  and  the  papal  supremacy,  may  be  traced  in  Church 
history,  coming  on  by  degrees,  and  some  of  them  not  with- 
out much  noisy  discussion  and  conflict :  in  regard  of  each  one 
of  them  a  time  may  be  certainly  assigned,  when  it  was  no 
part  of  the  necessary  teaching  of  the  Church.  Not  so  in 
respect  of  this  rite  of  Eucharistical  Adoration.  There  is  no- 
thing in  early  Church  history  or  theology,  any  more  than 
in  Holy  Scripture  or  in  the  creeds  of  the  Church,  to  pre- 
vent our  receiving  in  their  full  extent  the  statements  of  the 
fourth  century  concerning  it.  It  is  a  case  coming  naturally 
and  completely  under  S.Augustine's  famous  aphorism,  "that 
whatsoever  positive  order  the  whole  Church  everywhere 
doth  observe,  the  same  it  must  needs  have  received  from 
the  very  Apostles  themselves,  unless  perhaps  some  general 
council  were  the  authors  of  it  ^." 

§  11.  The  only  plausible  objection,  that  I  know  of,  to  the 
foregoing  statement,  arises  from  the  omission  of  the  subject 
in  the  primitive  Liturgies,  which  are  almost  or  altogether 
silent  as  to  any  worship  of  Christ's  Body  and  Blood  after 
consecration.  We  find  in  them  neither  any  form  of  prayer 
addressed  in  special  to  His  holy  Humanity  so  present,  nor 
any  rubric  enjoining  adoration  inward  or  outward. 

But  with  regard  to  the  first,  the  omission  of  special  col- 
lects to  our  Lord,  that  it  does  not  negative  adoration  is 
demonstrated  at  once  by  the  twenty-third  canon  of  the 
Third  Council  of  Carthage,  a.  d.  397  '^ ;  at  which  council 
S.  Augustine  was  present :  and  his  express  testimony  to  the 
universal  custom  of  adoration  has  been  here  quoted  at  large. 

^  Hooker,  Eccl.  Pol.viii.  5.  3,  quoting  S.  Aug.  Ep.  108,  c.  1. 
=  Harduin,  i.  963. 

I 


Hi    The  Liturgies  have  few  special  Collects  to  our  Lord : 

Chap.  III.  Yet  he  was  a  party  to  the  following  enactment :  "  Ut  nemo 
in  precibus  vel  Patrera  pro  Filio,  vel  Filium  pro  Patre  no- 
minet.  Et  cum  altari  assistiiur,  semper  ad  Putrem  dirigatur 
oratio.  Et  quicunque  sibi  preces  aliunde  describit,  non  eis 
utatur,  nisi  prius  eas  cum  instructioribus  fratribus  contulc- 
rit."     A  rule  remarkable  on  many  accounts  : 

First,  as  a  striking  illustration  of  the  great  liberty  allowed 
for  variation  of  Liturgies  in  the  several  dioceses,  or  even  in 
the  several  congregations ;  since  it  implies,  apparently,  that 
every  Bishop  and  Priest  might  adopt  prayers  from  any  quar- 
ter, taking  good  advice  upon  them.  So  much  the  more 
remarkable  is  the  concurrence  of  all  the  Liturgies  in  so  many 
material  points. 

Secondly,  we  see  the  danger  there  was  under  such  cir- 
cumstances of  ill-advised  language,  unawares  countenancing 
the  very  gravest  of  doctrinal  errors;  such  as  confusing  the 
Persons  of  the  Trinity  one  with  another,  naming  the  Son 
for  the  Father,  and  the  Father  for  the  Son. 

And  thirdly,  (which  is  much  to  our  present  purpose,)  there 
is  a  direct  prohibition,  for  whatever  reason,  of  special  prayer 
to  our  Lord,  as  also  to  the  Holy  Ghost,  in  the  Communion 
Office.  How  is  this  to  be  accounted  for  ?  Perhaps  by  recol- 
lecting that  the  rationale  of  the  Holy  Eucharist  is  to  be 
a  sacrifice  offered  by  the  Son  to  the  Father ;  it  is  the  trans- 
ference for  the  time  to  earth  of  the  great  perpetual  comme- 
morative sacrifice  in  heaven;  and  there  might  be  danger  of 
devout  persons  not  considering  this,  and  obscuring  the  sim- 
plicity of  the  priestly  act  by  intermingling  prayers  to  our 
Lord  with  those  which  are  eminently  and  particularly  off'ered 
by  our  Lord ;  He,  our  Melchisedec,  being  the  true  Conse- 
crator,  as  well  as  the  true  Baptizer. 

It  might  seem  as  though  this  African  rule  were  far  from 
being  invariably  observed, — for  in  the  Roman  Canon  itself, 
as  Bishop  Andrewes  remarks'^,  there  are  four  collects  ad- 
dressed to  our  Lord;  and  among  the  normal  liturgies  of 
the  East,  that  of  S.  James  has  three,  S.  Chrysostom  two, 
S.  Basil  one;  the  Persian  family,  as  represented,  according 
to  Mr.  Neale,  by  the  Liturgy  of  Theodore  the  Interpreter, 

*'  Minor  Works,  Ans.  to  Perron,  j).  50,  Lib.  of  Anglo-Cath.  Thcol. 


because  the  Sacrifice  is  offered  to  the  Father.  115 

one  onl}'.  In  the  Jacobite  liturgies,  especially  those  of  Chap.  Iir. 
Egypt,  there  appear  to  be  many  more.  In  one,  called  after 
S.  Gregory,  the  very  prayer  of  consecration  itself  is  ad- 
dressed to  our  Lord.  But  this  seems  to  be  a  remarkable 
exception ;  and  one  might  almost  imagine  that  the  African 
canon  above  quoted,  though  many  years  earlier,  M'as  in- 
tended to  guard  against  similar  invocations,  as  obscuring 
the  true  doctrine,  if  not  directly  tending  to  error.  The 
other  addresses  to  Jesus  Christ  above  referred  to,  in  the 
several  Anaphorte,  (for  I  take  no  account  here  of  the  more 
distant  preparation  for  the  sacrifice,)  are  most  of  them 
private,  for  the  use  of  the  priests,  or  of  each  communicant ; 
praying  to  be  made  worthy,  or  giving  thanks  after  com- 
munion, or  (as  in  S.  Chrj^sostom)  deprecating  the  forfeiture 
of  the  gift.  The  only  prayers  to  our  Lord  that  may  be 
well  called  public,  or  congregational,  in  the  Anaphorae  above 
specified,  are  the  one  for  the  Peace  of  the  Church  in  the 
Roman  Missal,  immediately  after  the  union  of  the  two  kinds, 
and  the  response  of  the  people  following  the  words  of  in- 
stitution in  S.  James,  S.  Chrysostom,  and  S.  Basil.  Will  it 
be  too  much  to  say,  that  in  spite  of  these  exceptions,  the 
clear  mind  of  the  Church  in  her  Eucharistical  offices  has 
always  been  to  offer  the  sacrifice  directly  and  immediately 
to  God  the  Father  only  ?  Not  as  if  we  were  ignorant  how 
inseparable  the  Persons  of  the  Blessed  Trinity  are,  nor  as 
if  we  were  excluding  the  Most  Holy  Son  and  Spirit  from 
being  truly  recipients  of  the  Christian  Sacrifice, — which  kind 
of  error  was  once  censured  in  the  Eastern  Church^; — but 
because  Holy  Scripture  everywhere  teaches,  that  it  has 
pleased  Him  so  to  order  the  economy  of  our  redemption, 
as  that  each  Person  shall  have  His  own  work  therein,  to 
which  He  is  in  a  certain  sense  nearer  than  either  of  the 
other  two :  e.  g,  in  the  mystery  of  the  Altar,  (which  in 
heaven  is  the  mystery  of  Christ's  Intercession,)  the  Holy 
Ghost  prepares  the  Sacrifice,  the  Son  off'ers  it  (being  His 
own  incarnate  Person),  and  the  Father  receives  it.  And 
by  Divine  instinct,  as  it  may  seem,  the  holy  Church  from 

*  Ncalc,  Introd.  to  Hist,  of  the  Holy  Eastern  Church,  i.  43-i. 

I  2 


116  TJtc  English  Liturgy  conformed  to  this  Rule. 

CnAr.  III.  the  beginuiug  has  been  taught  to  arrange  her  Hturgies  in 
conformity  with  this. 

§  12.  Among  the  rest,  it  is  obvious  to  remark  that  our 
own  reformed  Liturgy  does  not  contain  any  prayer  or  ad- 
dress to  our  Lord,  until  we  come  to  the  Gloria  in  excelsis 
at  the  end  of  it.  All  along,  clown  to  that  moment,  it  is  as  if 
lie,  the  true  Melchisedec,  were  condescending  to  officiate 
among  us  as  Priest,  marvellously  offering  up  Himself  as  a 
memorial  of  His  death ;  and  where  He  begins,  as  it  were,  to 
re-ascend,  then  we  begin  to  call  on  Him  in  prayer  as  well  as 
praise.  With  S.John  we  see  Him  in  the  "Lamb  standing 
as  it  had  been  slain,"  now  taking  His  place  in  the  midst  of  the 
throne*';  and  we  salute  and  beseech  Him  accordingly;  as 
our  King,  to  have  mercy  on  us,  and  to  receive  our  prayers  in 
His  own  right;  as  our  Priest,  to  receive  and  present  them 
with  His  own  Eucharistical  offering  to  the  Father.  And 
then  we  lose  sight  of  Him  (so  to  speak),  as  the  Apostles  did, 
behind  the  cloud  of  glory,  where  "  He  only  with  the  Holy 
Ghost"  is  "  most  high  in  the  glory  of  God  the  Father."  He 
departs,  but  not  without  a  blessing,  which  He  leaves  His 
earthly  priest  to  pronounce  in  His  Name.  Ought  not  all 
this  to  be  religiously  accepted,  as  one  of  the  many  provi- 
dential tokens  that  the  doctrine  of  Eucharistical  Sacrifice 
is  not  abandoned  in  our  Liturgy  ?  God  forbid  !  although 
by  reason  of  certain  deviations  from  the  received  language 
of  early  times,  omission  of  some  things,  and  transposition 
of  others,  the  truth  of  the  blessing  is  less  distinctly  taught 
than  might  have  been  wished. 

§  13.  The  above  would  seem  to  be  a  sufficient  reason  why 
prayers  and  collects  formally  addressed  to  our  Lord  should 
not  in  general  have  formed  part  of  the  Eiicharistical  services. 
But  we  are  not  hastily  to  conclude  that  He  was  not  intended 
to  be  directly  worshipped  as  there  present.  We  have  seen 
that  S.  Augustine,  while  discouraging  verbal  prayers  ad- 
dressed to  Him,  testifies  nevertheless  to  the  fact  of  His 
being  universally  then  and  there  adored,  and  declares  the 
duty  of  such  adoration  : — "  We  have  found  out  in  what  sense 

'  Rev.  V.  6. 


Adoration  may  he  without  sayiny  Prayers.  117 

such  a  Eootstool  of  our  Lord  may  be  worsliipped,  and  not  Chap.  III. 
only  that  we  sin  not  in  worshipping  it^  but  that  we  sin  in 
not  worshipping  it." 

For  adoration  is  by  no  means  hmited,  as  some  appear  to 
imagine,  to  "the  saying  of  prayers/'  It  was  observed  of  old, 
in  answer  to  an  Arian  who  would  fain  argue  the  inferiority 
of  the  Holy  Ghost  from  the  saying,  "  that  the  Spirit  maketh 
intercession  for  us " :" — "  To  intercede  or  pray,  is  one  thing 
— to  adore,  another.  Whoever  prays,  asks,  but  not  every  one 
who  adores  asks.  liemember  the  custom  of  kings  :  they  are 
commonly  adored ''  with  a  civil  kind  of  worship,  "and  not 
asked  for  anything.  Sometimes  they  are  asked  without  being 
adored,^'  Religious  adoration  is  of  the  heart,  and  not  of  the 
lips  only^  it  is  practised  in  praise  and  thanksgiving,  as  well 
as  in  prayer;  we  adore  as  often  as  we  approach  God  in  any 
act  of  divine  faith,  hope,  or  love,  with  or  without  any  verbal 
or  bodily  expression :  neither,  among  postures,  is  it  limited 
to  actual  prostration;  kneeling,  or  standing,  with  inclina- 
tion of  the  body,  {vcneraUUter  eurvi'^\)  were  always  accepted 
in  most  ancient  times  as  competent  attitudes  of  outward 
worship. 

§  14.  The  absence,  then,  of  special  prayer  to  our  Lord 
sacramentally  present  in  the  Eucharist  proves  nothing 
against  His  being  adored  there;  although  it  is  not  without 
significance  as  an  indication  of  the  sacrificial  import  of  that 
ordinance.  But  what  shall  we  say  to  the  deficiency  of 
rubrics  ?  True  it  is  that  the  extant  copies  of  ancient  litur- 
gies are  not  without  special  instances  sometimes  of  express 
direction  to  adore,  sometimes  of  what  is  unmeaning  without 
adoration :  as  in  the  Mozarabic,  after  the  consecration,  and 
before  the  Nicene  Creed,  "  the  priest  elevates  the  Body  of 
Christ,  that  it  may  be  seen  by  the  people ' ;"  and  the  Creed 
itself  is  evidently  repeated  in  the  way  of  adoration.  In 
those  of  the  Hierosolymitan  family  the  rubric  and  prayer  of 
S.  Chrysostom  run  thus'' : 

After  the  consecration  and  ofi'ering,  the  priest  prays  se- 

B  S.  Aug.  coiit.  Maxim.  Arian.  i.  9.  Church,  p.  589. 

»>  Ep.  of  [Pseudo]  Anastasius,   ap.  ^  Ibid.   630—38 ;   S.  Chrys.,  t.  vi. 

Cone.  Labbc,  ed.  Coleti,  t.  ii.  1429.  1001.  ed.  Sav. 
'  Neale,  Introd.  to  Hist,  of  Eastern 


118  Rubrical  Injunctions ;  why  rarely  found : 

Chap.  III.  cretly  :  "  Regard^  O  Lord  Jesus  Christ  our  God,  out  of  Thy 
holy  dwelling-place,  and  from  the  throne  of  the  glory  of 
Thy  kingdom,  and  come  to  sanctify  us,  Thou  that  sittcst  on 
high  with  the  Father,  and  art  here  invisibly  Avith  us,  and 
vouchsafe  with  Thy  mighty  hand  to  impart  unto  us  of  Thine 
immaculate  Body  and  precious  Blood,  and  through  us  to  all 
Thy  people."  Then  the  priest  adores,  and  the  deacon  in  his 
place,  saying  secretly  thrice,  "  God  be  merciful  to  me  a  sin- 
ner." And  the  people  likewise  all  reverently  adore.  And  when 
the  deacon  seeth  the  priest  stretching  out  his  hands,  and 
taking  hold  of  the  holy  bread  in  order  to  make  the  holy 
.elevation,  he  says  aloud,  "Let  us  attend."  And  the  priest: 
"Holy  things  for  holy  persons."  The  choir:  "There  is 
One  Holy,  One  Lord  Jesus  Christ,  to  the  glory  oT  God  the 
Father.     Amen." 

The  corresponding  portion  of  S.  James'  Liturgy  runs  thus  : 
— "  The  priest  secretly  :  '  Holy  Lord,  who  restest  in  the  holy, 
hallow  us  by  the  word  of  Thy  grace,  and  by  the  visitation 
^of  Thy  all-Holy  Spirit;  for  Thou  hast  said,  O  Lord,  Be  ye 
holy,  for  I  am  holy.  Lord,  our  God,  incomprehensible 
Word  of  God,  consubstantial,  coeternal,  indivisible,  with  the 
Father  and  the  Holy  Ghost,  receive  the  pure  hymn  in  Thy 
holy  and  spotless  Sacrifice,  with  the  cherubim  and  seraphim, 
and  from  me  a  sinner ;'  crying  and  saying,  {tJien  he  elevates 
the  gifts,  and  saith,)  '  Holy  things  for  holy  persons.*  People  : 
One  Holy,  one  Lord  Jesus  Christ,  in  the  glory  of  God  the 
Father,  to  Whom  be  glory  for  ever  and  ever.     Amen." 

And  so  in  S.  Mark's,  and  in  the  other  normal  litur- 
gies. 

Who  can  doubt  that  where  the  rubric  is  wanting  in 
the  MSS.  the  rite  was  nevertheless  remembered  and  prac- 
tised? the  case  being  one  to  which  the  remark  of  the 
learned  Rcnaudot  is  eminently  applicable :  "  To  what  end 
write  in  the  Office-books  all  the  points  which  the  priests 
and  deacons  were  learning  every  day  by  practice  in  their 
ministry?  Many  directories  of  later  ages,  later  than  the 
time  to  which  the  Protestants  themselves  refer  the  ori- 
gin of  adoration,  contain  not  a  single  line  on  the  subject. 
And  so  it  was  in  the  Eastern  Churches,  where  it  was  com- 


hardly  needed  in  this  case.  119 

paratively  late  before  any  rules  for  the  administration  of  the  Chap.  III. 
Sacraments  were  set  down  in  writing,  and  the  MSS.  con- 
sisted of  prayers  only."  To  the  Eucharist,  more  especially, 
this  saying  will  apply,  because  of  the  peculiar  reverence 
which  induced  the  Christians  of  the  first  ages,  living  so 
much  as  they  did  among  the  heathen,  to  veil  the  sacred 
mysteries  from  the  knoAvledge  of  all  but  communicants.  So 
that  even  in  the  time  of  S.  Basil,  as  is  notorious,  the  very 
words  of  consecration  were  accounted  among  unwritten  tra- 
ditions. And  we  know  how  commonly,  in  unauthorized 
and  popular  reprints  of  our  own  Prayer-book,  the  rubrics 
are  apt  to  drop  out. 

§  15.  Putting  all  this  together,  there  is  nothing  surely  in 
the  silence  of  the  Liturgies,  so  far  as  they  are  silent,  to  out- 
weigh the  distinct  affirmation  of  so  many  competent  wit- 
nesses, backed  as  they  are  by  intrinsic  probability,  that  the 
Bread  and  Wine  being  once  consecrated,  the  Body  and  Blood 
were  believed  to  be  present  in,  with,  or  under  them^  and  then 
and  there  to  be  adored ;  and  that  a  certain  moment  in  the 
celebration  was  appointed  in  each  Liturgy,  sometimes  by 
rubric,  oftener  by  unwritten  custom,  for  such  adoration  to 
take  place.  One  very  usual  time,  perhaps  the  most  usual, 
for  this  ceremony,  was  just  before  the  priest  communicated, 
when,  having  completed  the  preparation  of  the  holy  ele- 
ments for  distribution,  he  held  up  one  portion  of  them,  to 
signify  to  the  people  that  all  was  ready ;  at  the  same  time 
inviting  and  cautioning  them  by  the  words,  "  Holy  things  to 
holy  persons."  In  other  cases,  as  in  the  Roman  Liturgy,  the 
signification  takes  place  immediately  after  consecration.  In 
our  own,  the  same  end  is  answered  by  the  provision  in  the 
rubric,  that  the  bread  must  be  broken,  and  the  cup  taken 
into  the  priest^s  hands,  before  the  people ;  besides  that  there 
is  less  occasion  for  it  as  a  notice,  when  the  Sacrament  is 
ministered  in  a  tongue  "  understanded  of  the  people." 

§  16.  It  is  a  question  seriously  to  be  asked.  Can  any  one 
who  believes  in  the  Real  Presence  help  adoring,  at  least  in- 
wardly, when  he  sees  or  hears  either  of  these  signals,  or  any 
other  equivalent  to  them.  Such  an  one  would  need  no  ru- 
bric; and  accordingly  we  find  that  even  in  the  Canon  of  the 


120  The  Practice  universal;  the  Manner  diverse. 

Chap.  III.  Eoman  Mass,  though  the  celebrant  is  directed  to  adore,  no 
such  injunction  is  given  to  the  communicants  or  assistants. 
It  is  taken  for  granted,  as  part  of  the  unwritten  mind  of 
the  Church.  And  the  same  observation  will  apply  to  those 
ancient  Liturgies  which  prescribe  nothing  on  the  subject,  and 
perhaps,  as  vre  shall  see  by-and-by,  to  our  own. 

To  me  this  seems  to  harmonize  beautifully  with  the  tenor 
of  the  old  services,  and  of  all  that  are  in  unison  with  them, — 
the  English  not  the  least ; — with  the  fact  that  the  very  Creed 
for  a  long  period  was  not  allowed  to  be  put  in  writing,  and  so 
it  came  to  pass  that  every  diocese  almost  had  its  own  creed, 
its  own  wording  for  the  same  Articles  of  belief;  with  the 
similar  fact  as  to  liturgies  and  Church  offices;  with  many 
also  of  the  great  social  rules  and  rules  of  discipline;  with  the 
many  meanings,  or  shades  of  meaning,  assigned  to  the  same 
words  of  Scripture,  under  the  sanction  of  the  New  Testament 
itself,  and  its  Avay  of  interpreting  the  Old,  and  using  the 
LXX.  version.  In  all  these  things,  taking  all  Christendom 
over  from  the  beginning,  there  is  an  endless  variety  in  detail, 
presupposing  a  perfect  unity  in  principle,  such  as  one  might 
expect  in  His  work,  Who  made  the  visible  and  material  world 
so  various,  yet  so  uniform.  And  thus,  as  well  as  by  its  free- 
ing us  from  sin,  is  the  Gospel  eminently  a  law  of  liberty.  So 
much  the  more  striking  is  it,  when  in  opinions,  or  interpre- 
tations, or  formula),  or  usages,  which  at  first  appear  substan- 
tially diverse,  or  even  inconsistent,  we  detect  a  common  ele- 
ment animating  all,  which  binds  and  reconciles  all  together. 
Such  is  the  doctrine  of  the  Real  Objective  Presence  in  re- 
spect of  everything  in  the  Eucharistic  offices  and  traditions, 
and  eminently  in  respect  of  the  practice  of  Adoration. 


CHAPTER   IV. 

TESTIMONY  OF  THE  REFORMED  CHURCH  OF  ENGLAND. 

§  1.  Alas!  that  this  great,  and  blessed,  and  simple  truth 
should  have  been  so  marred  in  its  visible  effect,  and  too  often, 
we  may  fear,  in  its  intended  work  on  men's  souls,  by  the 


Providential  Course  of  Doctrine  touching  the  Eucharist.     121 

restless  curiosity  of  mere  investigators,  or  the  mistaken  policy  Chap.  IV. 
of  Church  governors ;  the  one  speculating,  the  other  defin- 
ing,  on  this  and  other  subjects,  beyond  the  lines  drawn  by 
Holy  Scripture  and  sacred  Antiquity.  But  this  process,  be  it 
observed,  kept  time  in  a  manner  with  the  steps  of  the  un- 
happy division  which  the  great  Enemy  was  then  working  out 
between  the  Eastern  and  Western  portions  of  the  Church. 
And  so  it  has  come  to  pass,  that  for  none  of  the  present  cor- 
ruptions, however  widely  diffused,  can  it  be  truly  said  that 
there  was  at  any  time  even  a  fair  semblance  of  oecumenical 
authority. 

There  is  no  need  here  to  go  into  the  history  of  Transub- 
stantiation ;  the  introduction  of  which,  erroneously  supposed 
the  only  alternative  with  an  indevout  rationalism,  has  proved 
undoubtedly,  if  not  the  origin,  at  least  the  main  aggravation 
of  all  our  present  difficulties  on  the  subject  of  Holy  Commu- 
nion. But  it  may  be  insti'uctive  to  remark  the  difference  be- 
tween the  course  of  synodical  decision  in  the  Western  Church 
on  this  point,  and  the  manner  in  which  the  full  doctrine  of 
the  Incarnation  had  been  afiirmed  by  the  great  Councils  in 
opposition  to  the  conflicting  heresies  of  the  fifth  century.  The 
undivided  Church  in  the  time  of  Ephesus  and  Chalcedon  was 
equally  on  its  guard  against  Nestorius  denying  the  unity  of 
our  Lord's  Person,  and  Eutyches  denying  the  truth  of  His 
abiding  human  Nature  :  the  Scripture  and  the  holy  Fathers,  it 
was  found,  and  authoritatively  declared,  were  as  express  and 
earnest  on  the  one  point  as  on  the  other.  Between  the  two, 
the  way  was  marked  out  without  swerving  to  the  right  hand 
or  to  the  left,  and  all  Christendom  accepted  their  witness, 
and  has  repeated  it  all  along;  with  how  great  a  blessing, 
none  may  yet  know.  Who  can  say  how  much  of  the  unity 
in  belief  which,  blessed  be  God,  as  yet  prevails  among  us,  in 
spite  of  so  many  fretful  hearts  and  undisciplined  minds,  is 
due  to  those  solemn  assemblies,  under  the  guidance  of  God's 
good  Spirit? 

So  it  has  fared  with  the  doctrine  of  the  Incarnation  itself; 
but  it  has  been  far  otherwise  with  the  doctrine  of  the  Eucha- 
rist,— the  extension,  as  it  has  been  often  called,  of  the  Incar- 


122  The  Roman  View  damages  proper  Adoration  : 

Chap.  IV.  nation,  and  corresponding  to  it  by  a  very  remarkable  ana- 
logy. Instead  of  maintaining  with  the  Fathers  the  full  and 
true  co-existence  of  both  parts  of  the  Sacrament,  the  Western 
Church,  from  about  the  time  of  the  great  schism,  has  allowed 
and  cherished,  and  finally  enforced  by  anathema,  a  notion, 
apparently  corresponding  to  Eutychianism,  that  the  earthly 
and  inferior  part  is  quite  swallowed  up  of  the  higher,  and 
ceases  to  be. 

§  2.  Let  it  be  granted  that  this  view — as  an  English 
Churchman,  I  must  be  allowed  to  call  it  this  error — unlike 
the  opposite  one,  which  would  make  the  Sacrament  a  shadow, 
"  destitute,  empty,  and  void  of  Christ,'^  has  nothing  in  it  that 
seems  immediately  profane,  and  shocking  to  a  religious  mind ; 
nay,  more,  that  it  is  fully  consistent  with  the  very  highest 
contemplations  and  devoutest  breatliings  of  saintly  love, — as 
who  can  doubt,  that  has  only  heard  the  names  of  Thomas 
h  Kempis,  S.Bernard,  S.  Anselm,  and  a  hundred  others? 
Yet  still,  if  it  be  an  error,  a  one-sided  formula,  a  half-truth, 
on  so  grave  a  point  of  Christian  doctrine,  it  must  be  an  ex- 
ceeding calamity  for  any  portion  of  the  Church  to  have  com- 
mitted itself  to  it ;  and  in  process  of  time  it  will  be  sure,  one 
way  or  another,  to  betray  itself  by  the  appropriate  results  of 
error :  the  tree  will  be  known  by  its  fruits.  And  Transub- 
stantiation,  like  certain  views  which  have  found  more  of  a 
home  among  ourselves,  the  views  (e.g.)  of  Calvin  or  of  Wes- 
ley, however  it  may  have  commended  itself  to  many,  in  their 
deep  longing  to  draw  as  near  as  possible  to  their  Saviour, 
must  be  judged,  on  a  wide  view  of  Church  history,  and  look- 
ing to  the  average  sort  of  believers,  to  have  borne  on  the 
whole  very  evil  fruit,  both  where  it  is  received  and  where  it 
is  not.  Within  the  Roman  obedience  it  has  been  a  scandal 
to  the  simpler  sort,  by  "giving  occasion  to  many  super- 
stitions,^' it  being  so  exceedingly  hard  for  them  to  separate  it 
from  a  base  and  carnal  idea  of  the  Holy  Sacrament.  Among 
us,  and  every  where  in  the  West  apart  from  Rome,  it  has 
proved  a  still  greater  scandal ;  it  is  the  one  chief  reason  of 
the  prejudice  which  in  these  later  ages  has  prevailed,  and  is 
prevailing  (God  grant  it  may  not  always  prevail),  against  the 


tempting  all  sorts  to  theorize  in  their  Worship.  123 

true  and  primitive  doctrine,  wliicli  is  mistaken  for  it,  like  Chap.  IV. 
Jclioshapliat  in  Ahab's  robes. 

§  3.  It  is  obvious  Low  this  prejudice  must  tell  against  the 
rite  of  adoration  especially.  Before  the  time  of  Paschasius, 
when  it  was  said,  as  by  Theodorct  or  S.  Cyril,  "  the  Body  of 
Christ  in  the  Sacrament  is  to  be  worshipped,"  the  faithful  had 
been  plainly  taught  that  not  the  outward  sign  was  meant, 
but  that  of  which  the  bread  was  the  veil.  They  no  more 
thought  of  adoring  the  bread  than  S.  Mary  Magdalen  and 
the  Apostles  thought  of  adoring  our  Lord's  garments,  when 
He  appeared  to  them  after  His  resurrection.  They  worship- 
ped His  Divine  Person  present  by  the  presence  of  His  glori- 
fied Humanity  :  there  was  no  call  or  need — if  they  were  de- 
vout, there  was  neither  time  nor  wish — to  think  at  all  of  the 
manner  of  the  Presence,  the  earthly  substances  by  which  He 
was  pleased  to  veil  Himself.  "  They  had  at  that  time  a  sea 
of  comfort  and  joy  to  wade  in,  and  we  by  that  which  they 
did  are  taught  that  this  heavenly  food  is  given  for  the  satis- 
fying of  our  empty  souls,  and  not  for  the  exercising  of  our 
curious  and  subtle  wits."  But  the  teaching  of  Transub- 
stantiation,  if  realized  at  the  time,  forces  men  to  think  of  the 
manner  of  the  Presence,  and,  to  subtle  minds,  must  prove  so 
far  a  hindrance  to  devotion,  if  not  a  temptation  to  unbelief. 
So  that  even  among  those  who  most  firmly  believed  it,  the 
refuge  of  loving  hearts  has  always  been  to  turn  away  from  it 
as  a  topic  of  Eucharistical  meditation,  and  revert  uncon- 
sciously to  the  simpler  faith  of  the  times  before  such  points 
had  been  discussed;  as  we  see,  (for  example,)  in  the  last 
book  of  Thomas  k  Kempis.  And  it  has  been  just  the  same 
all  along  on  the  other  side,  with  those  who  feel  it  a  mat- 
ter of  conscience  to  be  denying  or  doubting  that  mode  of 
Presence.  They  have  hard  work  to  abstain  from  thinking 
of  their  denials  and  doubtings,  when  they  most  wish  simply 
to  receive  the  blessing.  Thus  Hooker  himself,  after  depre- 
cating "  the  exercise  of  our  curious  and  subtile  wits"  on  the 
holy  Eucharist,  propounds  in  the  very  next  paragraph  an 
explanation  of  the  words  of  institution,  which,  whether  it  be 
more  or  less  correct  than  the  Roman,  is  surely  not  less 
"  curious"  or  scholastic  : 


124  An  Instance  of  Harm  by  over-explaining. 

Chap.  IV.  "  Mj''  Body,  the  Communion  of  My  Body ;  My  Blood,  the 
Communion  of  My  Blood.  Is  there  any  thing  more  expedite, 
clear,  and  easy,  than  that,  as  Christ  is  termed  our  life  be- 
cause through  Him  we  obtain  life,  so  the  parts  of  this  Sa- 
crament are  His  Body  and  Blood,  for  that  they  are  so  to 
us,  who,  receiving  them,  receive  that  by  them  which  they 
arc  termed  ?  The  Bread  and  Cup  are  His  Body  and  Blood, 
because  they  are  causes  instrumental  upon  the  receipt 
whereof  the  participation  of  His  Body  and  Blood  ensueth. 

'  For  that  which  produceth  any  certain  effect  is  not  vainly 

nor  improperly  said  to  be  that  very  eflFcct  whereunto 
it  tendeth.  Every  cause  is  in  the  effect  which  groweth 
from  it." 

The  truth  is,  if  one  may  venture  to  say  it  of  one  so  wise, 
holy,  and  venerable,  that  on  this  subject,  as  on  the  apo- 
stolical succession,  and  some  others.  Hooker  was  biassed  by 
his  respect  for  Calvin  and  some  of  his  school,  in  whose 
opinions  he  had  been  educated,  and  by  sympathy  with  the 
most  suffering  portion  of  the  foreign  Reformers,  so  as  in- 
stinctively and  unconsciously  to  hide  his  eyes  from  the  un- 
questionable consent  of  antiquity,  and  to  make  allowances 
which,  logically  carried  out,  would  lead  to  conclusions  such 
as  the  ancient  Church  never  could  have  endured.  In  this 
part  of  his  treatise  especially,  many  a  thoughtful  reader 
has  doubtless  wondered,  not  without  some  disappointment, 
at  the  manner  in  which  he  winds  up  his  enunciation  of  the 
doctrine  of  the  Eucharist,  after  such  an  outpouring  of  him- 
self in  the  most  glowing  words  and  most  transcendental 
thoughts  of  the  deepest  and  most  eloquent  of  the  Fathers  : — 
"  The  Real  Presence  of  Christ's  most  blessed  Body  and  Blood 
is  not  therefore  to  be  sought  for  in  the  Sacrament,  but  in 
the  worthy  receiver  of  the  Sacrament."  Why  ?  not  because 
we  are  so  warned  by  consent  of  the  ancient  Church;  not 
because  the  words  of  Holy  Scripture  are  irreconcilable  with 
such  an  opinion ;  but  because,  as  it  may  seem  to  us,  all  the 
purposes  of  the  holy  Eucharist  may  be  answered  without 
supposing  an  objective  Presence;  an  argument  which,  be- 
sides other  difficulties,  obviously  assumes  that  we  know  a 
priori  all  the  purposes  of  the  holy  Eucharist.     At  the  same 


Hooker's  Words  to  he  taken  in  Sjnrit,  not  in  Letter.     125 

time,  it  should  be  carefully  observed  that  lie  docs  not  enforce  Chap,  IV, 
this  view  us  necessary,  nor  say  any  thing  exclusive  against 
the  Lutherans,  but  only  that  "  they  ought  not  to  stand  in  it 
as  in  a  matter  of  faith,  nor  to  make  so  high  accompt  of  it." 
And  then  how  strikingly  beautiful  is  the  conclusion  to  which, 
after  all,  he  recurs,  his  mind  floating  upward  again  to  its 
congenial  element  of  love !  and  how  aptly  do  his  words 
shadow  forth  the  impression  which  would  be  left  on  a  duti- 
ful heart  by  the  simple  consideration  of  what  Holy  Scripture 
and  ancient  authors  wrote  of  the  tenet  which  he  shrank 
from — the  Real  Objective  Presence  in  sacrifice  as  well  as  in 
Sacrament,  before  the  unhappy  refinement  of  Transubstan- 
tiation  came  in! — "Where  God  Himself  doth  speak  those 
things,  which  either  for  height  and  sublimity  of  matter,  or 
else  for  secresy  of  performance,  we  are  not  able  to  reach 
unto,  as  we  may  be  ignorant  without  danger,  so  it  can  be  no 
disgrace  to  confess  we  are  ignorant.  Such  as  love  piety  will 
as  much  as  in  them  lieth  know  all  things  that  God  com- 
mandeth,  but  especially  the  duties  of  service  which  they  owe 
to  God.  As  for  His  dark  and  hidden  works,  they  prefer,  as 
becometh  them  in  such  cases,  simplicity  of  faith  before  that 
knowledge  which,  curiously  sifting  what  it  should  adore,  and 
disputing  too  boldly  of  that  which  the  wit  of  man  cannot 
search,  chilleth  for  the  most  part  all  warmth  of  zeal,  and 
bringeth  soundness  of  belief  many  times  into  great  hazard." 
It  cannot  surely  be  wrong  to  wish  that,  in  this  spirit,  the 
true  spirit  of  holiness,  all  priests  may  speak,  and  all  Chris- 
tians hear,  the  holy  words,  "This  is  My  Body;  this  is  My 
Blood  \"  and  if  they  so  speak  and  hear,  how  can  they  help 
inwardly  adoring,  even  at  the  very  time  of  consecration? 
seeing  that  He  does  not  say,  "This  toil  I  to  you  and  in  you 
be  My  Body;" — that  is  the  gloss,  not  the  text; — but  He 
says  simply  and  positively,  "  This  is  My  Body ;"  and  again, 
"  This  is  My  Blood." 

§  4.  But  you  fear  to  surrender  yourself  to  this  impulse — 
you  fear  to  adore  before  you  eat — lest  you  should  be  un- 
awares committing  yourself  to  a  kind  of  idolatry,  in  wor- 
shipping Bread  and  Wine;  or  to  a  gross  material  conceit, 
like  that  which  our  Lord  reproved  in  the  multitude  at  Caper- 


126  Fear  of  Idohdnj ;  Itoiv  to  he  ohviutcd : 

CnAP.  IV.  uaiim ;  as  though,  if  the  sight  wei'e  not  miraculously  with- 
hekl,  they  would  behold  Him  corporally  in  His  human  form 
and  features ;  and  how  then  could  they  dare  partake  of  Him  ? 
We  have  too  much  reason  to  believe  that  the  latter  of  these 
errors  has  been,  perhaps  is  still,  too  common  among  the 
uneducated  in  neighbouring  countries ;  and  as  to  the  former, 
it  is  involved  in  the  very  notion  of  Transubstantiation,  sup- 
posing that  notion  untrue.  To  worship  the  outward  part  of 
the  Sacrament  must,  of  course,  (to  use  a  school  distinction,) 
be  material  idolatry  in  their  eyes  who  have  learned  and  be- 
lieve that  it  is  true  Bread  and  Wine;  although  in  those 
whose  faith  teaches  them  that  there  is  really  no  outward 
part,  that  the  holy  Body  and  Blood  are  alone  present,  such 
worship  can  hardly  he  formal  idolatry,  nor  in  any  degree  (we 
may  hope)  incur  the  guilt  thereof.  No  wonder,  however, 
if  the  mind,  haunted  by  this  idea,  shrink  more  or  less  from 
the  thought  of  any  worship  in  the  Eucharist.  And  yet,  when 
we  reflect  on  it  in  earnest,  how  can  the  heart  help  wor- 
shipping ?  The  remedy  must  be,  to  place  yourself,  by  God's 
help,  with  courageous  faith,  in  the  same  posture  of  mind 
with  the  ancient  undivided  Church  before  these  theories 
were  invented;  simply  to  adore,  from  simple  conviction  of 
Christ's  presence.  For  many  generations  all  good  Chris- 
tians did  so  without  fear  or  scruple :  not  because  they  were 
unaware  of  the  possibility  of  these  later  errors,  for  they  were 
distinctly  warned  against  them  by  their  teachers;  Theodoret, 
as  against  Transubstantiation,  declaring  that  "  the  mystical 
symbols  in  no  wise  depart  from  their  proper  nature;  for 
they  remain  in  their  former  substance,  and  figure,  and  kind, 
and  are  visible  and  tangible,  just  as  they  were  before';" 
S.  Augustine,  as  against  Carnal  Presence,  pointing  to  our 
Lord's  cautionary  words  :  "  When  thou  adorcst  Him,  lest  thy 
mind  linger  in  the  flesh  and  thou  fail  to  be  quickened  by 
the  Spirit,  '  It  is  the  Spirit,^  saith  He,  *  that  quickeueth,  the 
flesh  profiteth  nothing.'  .  .  .  Some  of  His  disciples  .  .  .  took 
foolishly  what  He  had  said  ;  they  had  carnal  thoughts  of  it, 
and  imagined  that  our  Lord  was  to  separate  certain  par- 
ticles from  His  own  Body,  to  give  unto  them But  the 

•  Eranistes,  Dial,  ii.,  cil.  Schulzc,  t.  iv.  p.  12G. 


not  by  forbidding  all  Adoration.  127 

Twelve  having  remained,  lie  instructed  them,  and  said  unto  Chap,  IV. 
them,  '  The  words  that  I  speak  unto  you  are  spirit  and 
life/  Understand  what  I  have  said  to  you  spiritually ;  it 
is  not  this  Body  which  you  see,  that  you  are  to  eat,  nor  to 
drink  that  Blood  which  they  will  shed  who  shall  crucify  Me. 
It  is  a  certain  Sacrament  which  I  have  entrusted  to  you ; 
spiritually  understood,  it  will  give  you  life.  Though  it  must 
needs  be  visibly  celebrated,  it  is  meet  to  be  thought  of  as 
something  invisible'".'^ 

Theodoret  and  S.  Augustine,  be  it  observed,  are  two  of  the 
most  express  witnesses  to  the  adoration  of  Christ's  Body  in 
the  Eucharist. 

§  5.  It  will  be  said — it  has  been  said  again  and  again; 
it  was  the  primary  argument  of  those  who  were  accounted 
"  sober  Churchmen"  a  century  ago — that  it  might  be  very  well 
for  the  primitive  Christians  to  speak  such  language  as  they 
did,  and  practise  such  ceremonies,  but  that  the  mischiefs  in 
which  that  course  eventually  issued  were  a  providential  warn- 
ing to  us  not  to  tread  in  their  steps.  And  no  doubt  there 
are  cases  to  which  this  topic  may  and  ought  to  be  applied. 
But  they  must  be  cases  of  detail,  not  of  principle.  The 
Church  must  look  well  to  it,  that  in  no  instance  the  opinion 
or  rite  surrendered  be  such,  as  that  the  loss  of  it  shall 
materially  damage  any  of  the  great  truths  or  duties  com- 
mitted to  her  charge.  To  take  instances  from  the  ritual  of 
the  Eucharist  itself :  the  suppression  of  the  apostolical  feasts 
of  charity,  or,  in  later  times,  of  the  kiss  of  peace,  no  one, 
under  the  circumstances,  would  think  of  deprecating.  But 
it  is  far  otherwise  when  we  are  dealing  with  such  great  fun- 
damental matters  as  the  Real  Presence,  and  adoration  con- 
sequent upon  it.  The  doctrine,  if  revealed  at  all,  is  revealed 
for  ever ;  the  homage,  if  due  at  first,  must  be  due  always ; 
it  cannot  be  innocently  suspended  or  done  away.  For  the 
observation  of  Bishop  Butler  on  the  worship  of  the  Second 
and  Third  Persons  of  the  Most  Holy  Trinity — in  what  sense  it 
is  a  moral  duty — may  be  applied  with  much  seeming  reason 
to  this  case.  "  The  worship,^^  he  may  be  understood  to  say, 
"  the  internal  worship  itself,"  before  defined  to  be  "  the  re- 
•"  In  Ps.  98  [99],  §  9. 


128         The  "Admonition"  after  the  English  Liturgy, 

Chap.  IV.  ligious  regards  of  reverence,  honour,  love,  trust,  gratitude, 
fear,  hope,"  to  Christ  present  in  the  holy  Eucharist,  "  are  no 
farther  matter  of  pure  revealed  command,  than  as  the  fact 
of"  that  Presence  "is  matter  of  pure  revelation;  for  the  fact 
being  known,  the  obligations  to  such  inward  worship  are 
obligations  of  reason  arising  out  of  the  fact  itself"." 

Should  abuses  then  occur,  they  must  be  met  by  explana- 
tion ;  but  far  be  it  from  the  Church  of  God  to  permit  any 
abuse  of  man  to  take  away  the  use  of  His  mei'ciful  gifts. 
That  would  be  simply  lending  ourselves  to  the  purposes  of 
the  crafty  One  who  prompted  the  abuse.  To  him  it  is  all 
one,  if  he  can  but  turn  you  away  from  Christ,  whether  he  do 
so  by  unauthorized  veneration  and  worship,  or  by  unloving 
and  faithless  fear  of  that  which  is  authorized.  Just  as  in  the 
period  of  the  great  (Ecumenical  Councils,  he  cared  not  to 
make  men  Nestorians  rather  than  Eutychians.  His  single 
point  was  to  disturb,  at  all  events,  their  faith  in  our  Lord's 
Incarnation.  And  how  did  undivided  Christendom  meet  him  ? 
By  simply  and  steadfastly  abiding  in  the  old  ways.  Cou- 
rageous in  their  charity,  and  charitable  in  their  courage,  they 
held  fast  the  whole  truth,  only  guarding  it  on  the  right  hand 
and  on  the  left  by  needful  and  considerate  explanations; 
yet  not  they,  "  but  the  grace  of  God  which  w  as  with  them." 
§  G.  To  what  extent  that  grace  may  have  been  forfeited 
and  withdrawn,  by  reason  of  the  manifold  sins  and  divisions 
of  God's  people  in  the  following  ages,  we  can  but  surmise 
with  fear  and  trembling.  But  we  of  the  Reformed  Church 
of  England  are  most  surely  bound  by  a  deep  debt  of  gra- 
titude to  Him,  who  in  most  critical  times  so  overruled  the 
course  of  religious  change  in  this  country,  as  to  preserve  us 
in  many  signal  instances  from  most  imminent  peril  of  giving 
up  something  essential  for  dread  of  accidental  error.  One  of 
these  instances,  if  I  take  it  aright,  is  the  matter  of  adoration 
in  the  Eucharist. 

For  what  in  very  deed  is  the  drift  of  the  Admonition  at 
the  end  of  our  Liturgy,  so  often  quoted  as  forbidding  all 
adoration?  Take  the  words  in  their  literal  and  grammatical 
sense  :  "  It  is  ordained  in  this  Office  for  the  Administration 

"  Anal.,  p.  ii.  c.  1.     Works,  Oxf.  1807,  vol,  i.  p.  212. 


rightly  tahen,  commands  Adoration.  129 

of  the  Lord's  Supper,  that  the  communicants  should  receive  Chap.  IV. 
the  same  kneeling;  (which  order  is  well  meant,  for  a  signifi- 
cation of  our  humble  and  grateful  acknowledgment  of  the 
benefits  of  Christ  therein  given  to  all  Avorthy  receivers,  and 
for  the  avoiding  of  such  profanation  and  disorder  in  the 
Holy  Communion,  as  might  otherwise  ensue)." 

Kneeling,  in  a  church,  and  in  divine  worship,  is  a  posture 
surely  of  adoration — one  of  the  three  recognised  postures ; 
and  where  it  is  especially  prescribed,  some  especial  adoration 
must  be  intended.  To  whom  ?  and  for  what  ?  The  words 
themselves  of  the  protestation  answer  the  latter  question. 
We  kneel  in  receiving  "for  a  signification  of  our  hum- 
ble and  grateful  acknowledgment  of  the  benefits  of  Christ 
therein  given  to  all  worthy  receivers." 

The  grammar  of  this  may  be  a  little  uncertain ;  i.  e.  it 
does  not  quite  clearly  appear  whether  Christ  Himself,  or 
His  benefits,  are  said  to  be  given  in  the  Sacrament.  But 
in  meaning  and  efi'ect  the  phrases  are  plainly  equivalent. 
Coming  worthily,  we  are  therein  "partakers  of  Christ," — 
of  Christ  present  in  His  human  nature  by  the  presence  of 
His  Body  and  Blood, — a  Presence  hidden  from  us,  but  cer-, 
tified  by  the  consecrated  bread  and  wine  which  we  do  see. 
All  who  believe  this — and  this  surely  is  no  more  than  the 
Catechism  plainly  teaches  us  all, — must  they  not  of  course 
feel,  that  in  kneeling  down  to  receive  the  Holy  Communion, 
they  are  in  fact  kneeling  to  Him  who  is  come  to  give  Him- 
self to  them ;  kneeling  to  His  Person,  to  His  human  na- 
ture, to  His  Body  and  Blood ;  as  truly,  verily,  and  indeed, 
as  if  they  had  been  kneeling  on  Calvary  itself,  at  the  foot  of 
the  real  Cross? 

And  who  shall  dare  to  come  and  tell  them  that  in  so 
feeling,  so  bowing  before  that  Presence,  in  the  most  perfect 
homage  their  hearts  can  attain  to,  they  are  going  beyond 
the  rule  of  "humble  and  grateful  acknowledgment  of  the 
benefits  of  Christ,  therein  given  to  all  worthy  receivers?" 
The  real  question  is,  what  is  the  benefit  received?  If  it 
be  Christ  Himself,  not  His  grace  and  help  only,  sin-ely 
"humble  and  grateful  acknowledgment  of  the  benefits  of 
Christ"  cannot  mean  less  than  adoration, 

K 


130  Doctrinal  Ltiport  of  the  Rite  very  serious. 

Chap.  IV.  I  must  take  leave  tlieu  to  say,  that  grantiug  the  doc- 
trine of  the  Real  Objective  Presence,  Adoration  is  not  only 
permitted,  but  enjoined  by  the  Church  of  England,  in  her 
Prayer-book.  Those  who  would  prove  that  she  prohibits  the 
one,  must  first  make  out  that  she  denies  the  other;  which 
they  can  never  do  as  long  as  her  Catechism  and  her  Com- 
munion-office remain. 

§  7.  But  now  mark  how  wisely  and  charitably,  guided,  no 
doubt,  by  God's  good  providence,  our  Anglican  Church,  in 
asserting  for  her  children  the  full  right  and  duty  of  simple 
and  primitive  worship,  disavowed  on  their  behalf  errors  which 
experience  had  shewn  were  likely  to  be  laid  to  their  charge, 
and  provided  them  also  with  a  ritual  rule,  Avhich  would  guard 
them  from  seeming  to  fall  either  into  those  errors  or  the 
contrary.  The  rule  is  most  simple,  yet  most  effective ;  it  is 
just  this, — that  whereas  in  the  Church  generally  great  free- 
dom had  been  allowed  to  communicants  to  adore  in  what 
posture  they  would ;  standing  generally,  at  least  on  festivals, 
in  the  first  ages,  afterwards  for  the  most  part  kneeling,  but 
with  permission  to  those  who  felt  such  an  impulse,  to  pros- 
trate themselves  in  the  mysterious  Presence ; — this  liberty  is 
now  so  far  curtailed  among  us,  that  we  are  all  (if  health 
allow)  bound  to  receive  kneeling ;  Avhich,  being  on  the  one 
hand  a  posture  of  adoration,  answers  the  purpose  of  a  humble 
and  grateful  acknowledgment;  on  the  other  hand,  it  avoids 
the  semblance  of  that  worship  which  to  most  men's  fancy 
had  unhappily  come  to  imply  belief  in  Transubstantiation.  It 
also  guards  against  a  certain  "  profanation  and  disorder,"  not 
of  course  intentional,  but  sure  to  occur,  where  some  kneel 
and  others  fall  prostrate ;  as  well  as  against  the  worse  pro- 
fanation of  sitting,  or  using  other  careless  postures,  accord- 
ing to  the  custom  of  those  Christians  who  have  a  super- 
stitious fear  of  the  Ileal  Presence. 

Nay,  and  there  is  something  to  be  said  of  it  yet  more 
serious,  so  serious,  that  I  will  repeat  it,  though  it  has  been 
mentioned  above.  What  Hooker  writes  of  the  customs  of 
standing  up  when  the  Gospel  is  read,  and  of  bowing  at 
the  Name  of  Jesus,  seems  even  more  applicable  to  the  rite 
of  adoration  in  the  Holy  Communion;    "Against  infidels, 


Drift  of  our  Churches  cautionary  Words.  131 

Jews,  Arians,"  —  lie  might  have  added,  Nestorians — "who  Chap. IV. 
derogate  from  the  honour  of  Jesus  Christ,  such  ceremonies 
are  most  profitable."  And  accordingly  "it  is  observed  by 
the  Polish  Church  in  their  '  Consensus,'  that  '  the  men  who 
lapsed  there  into  the  Arian  heresy  were  all  such  as  addicted 
themselves  to  the  posture  of  sitting  at  the  Communion ".'  " 

And  no  wonder;  for  in  refusing  to  adore  on  that  occa- 
sion, (supposing  them  to  know  what  they  did,)  they  had  be- 
trayed themselves  at  least  to  be  very  imperfect  believers ; 
there  being  no  one  outward  act  which  does  so  entirely  gather 
up,  as  it  were,  the  whole  Catholic  faith  in  one,  and  declare  it 
before  the  eyes  of  men,  as  receiving  the  holy  Eucharist  with 
a  gesture  of  adoration.  This  any  one  may  easily  under- 
stand, who  will  just  go  through  in  his  mind  the  several  arti- 
cles of  that  faith,  and  pause  to  consider  how  each  one  is  sym- 
bolized in,  or  associated  with,  the  Great  Sacramental  Rite. 
For  instance :  by  receiving  His  creatures  of  Bread  and  Wine, 
we  acknowledge  Him  (as  S.Ireuseus  argues)  Creator  of  heaven 
and  earth,  against  all  sorts  of  Mauicheans  :  receiving  Christ's 
Body  is  confessing  His  Incarnation;  and  adoring  it.  His 
Divinity;  it  is  the  memorial  of  His  Death,  and  the  partici- 
pation of  that  Sacrifice  which  supposes  Him  raised  and  as- 
cended into  heaven;  it  is  obeying  His  command,  so  to  shew 
forth  His  death  till  He  come ;  it  is  drinking  "  into  one 
Spirit ;"  it  is  partaking  of  that  "  one  Bread"  which  makes 
us  "one  Body,"  the  Holy  Catholic  Church:  it  is  "the 
Communion  of  Saints;"  it  is  the  Blood  shed  "for  the  re- 
mission of  sins ;"  it  is  the  last  Adam  coming  to  be  in  us  a 
quickening  spirit,  to  seal  us  for  "the  resurrection  of  the 
body,  and  the  life  everlasting." 

§  8.  For  reasons  such  as  these,  as  we  may  well  imagine, 
the  Church  of  England  in  1661  declined  either  to  abolish 
or  to  leave  optional  the  rite  of  kneeling  to  receive  the  holy 
Eucharist,  but  rather  desired  to  retain  it  with  cautionary 
words.  And  the  cautionary  words  are  evidently  intended 
not  so  much  for  the  communicants  themselves,  as  for  others 
who  might  be  inclined  to  misinterpret  the  ceremony.  The 
framers  of  them  clearly  indicate  that  they  would  have  been 
"  L'Estrange,  Alliance  of  Divine  Offices,  c.  vii.  p.  323. 

k2 


132  Adoration  implied :  iivo  Errors  disclaimed. 

Chap.  IV.  best  pleased  simply  to  leave  those  committed  to  tlicir  charge 
to  follow  the  dictates  of  natural  piety,  which,  of  course, 
Avould  lead  them  to  adore.  But  knowing  the  misconstruc- 
tions which  are  abroad,  they  charitably  protest  "  that  thereby 
no  adoration  is  intended,  or  ought  to  be  done,  either  unto 
the  Sacramental  Bread  or  "VYine  there  bodily  received,  or 
unto  any  corporal  Presence  of  Christ's  natural  Flesh  and 
Blood."  This  is  not  the  language  of  persons  intending  to 
negative  all  idea  of  a))i/  adoration  whatever  in  the  Eucharist. 
Had  such  been  the  mind  of  the  Reformers,  it  was  easy  for 
them  to  speak  it  out;  they  might  simply  have  said,  "No 
adoration  is  intended  unto  the  Sacrament,  or  either  part  of 
it."  But  what  they  have  really  said  amounts  to  this :  "We 
not  only  permit,  but  enjoin,  all  communicants  to  worship 
Christ  present  by  the  peculiar  mystery  of  the  Sacrament ;  and 
all  objectors  are  desired  to  take  notice  that  this  implies  nei- 
ther Transubstantiation,  nor  any  sort  of  natural  and  local 
presence.  For  as  to  Transubstantiation,  "  the  Sacramental 
Bread  and  Wine  remain  still  in  their  very  natural  sub- 
stances, and  therefore  may  not  be  adored;  (for  that  were 
idolatry,  ;to  be  abhorred  of  all  faithful  Christians)."  And 
as  to  material  Presence,  "the  natural  Body  and  Blood  of 
our  Saviour  Christ  are  in  heaven,  and  not  here ;  it  being 
against  the  truth  of  Christ's  natural  Body  to  be  at  one  time 
in  more  places  than  one."  That  Body  which  was  seen  by 
S.  Stephen,  S.  Paul,  and  S.  John,  "is  in  heaven,  and  not 
here."  As  a  true  natural  Body,  it  is  one,  and  it  has  its  own 
dimensions  and  outline,  whereby  it  was  recognised  by  those 
blessed  disciples;  and  in  respect  of  that  form  (to  use  the 
words  of  Aquinas),  "the  Body  of  Christ  is  not  but  in  one 
place  only,  i.  e.  in  heaven  p." 

These  two  errors  then  are  excluded,  viz.  such  a  change 
in  the  Bread  and  Wine  as  would  destroy  the  Sacrament, 
by  annihilating  its  outward  part ;  and  such  a  "  diffusion  i " 
of  the  Lord's  Body  into  all  places  as  would  make  it  cease 
to  be  His  own  true  natural  Body.  But  no  kind  nor  degree 
of  worship,  as  towards  the  inward  part  of  the  Sacrament, 
apart  from  those  errors,  is  in  any  degree  censured  or  for- 
'  iv.  d.  10,  1.  ad  5,  t.  xii.  193.  ■)  See  Hooker,  Eccl.  Pol.,  V.  Iv.  6. 


Origin  of  the  Admonition  in  King  Edward's  time.     133 

bidden ;  on  the  contrary,  such  worship  is,  as  we  have  seen,  Chap.  IV. 
implicitly  commanded  in  the  preamble  of  the  Admonition. 
It  is  as  if  the  Church  should  say,  "  You  see  me  and  my  chil- 
dren adoring, — of  course  we  must  do  so,  since  we  know 
and  believe  that  here  are  verily  and  indeed  present  the 
Body  and  Blood  of  the  Lord,  to  be  taken  and  received  by 
the  faithful;  but  you  are  not  therefore  to  tax  us  with  this 
or  that  human  interpretation,  which  we  hereby  renounce." 
Is  this  unduly  straining  the  expressions  of  the  protestation  ? 
I  think  not,  for  obvious  and  well-known  reasons. 

§  9.  First,  the  significant  change  in  the  words  of  the 
document, — the  history  of  which  appears  to  be  as  follows. 
In  the  beginning  of  the  second  year  of  Edw.  VI.,  March  8, 
1548,  a  ''Communion-book"  was  issued,  pending  the  com- 
plete revision  of  Church  Offices,  which  was  known  to  be 
going  on;  in  which  book  the  rubric  at  the  time  of  receiv- 
ing is,  "Then  shall  the  priest  rise,  the  people  still  reve- 
rently kneeling." 

In  the  end  of  the  second  year,  or  beginning  of  the  third, 
the  first  Prayer-book  became  law,  in  the  Communion-office 
of  which  no  direction  for  the  posture  was  given ;  but  in  "  cer- 
tain notes"  at  the  end  of  the  book  we  read,  "  As  touch- 
ing kneeling,  crossing,  holding  up  of  hands,  knocking  upon 
the  breast,  and  other  gestures;  they  may  be  used  or  left  as 
every  man^s  devotion  serveth,  without  blame," 

It  would  appear  that  this  licence  tended,  on  the  whole, 
to  irreverence :  it  could  hardly  be  otherwise,  seeing  that 
before  it  was  granted,  proclamations  and  acts  of  parliament 
to  check  profane  talking  about  Holy  Communion  had  been 
thought  necessary  by  King  Edward's  bishops  and  coun- 
cillors, and  in  1553  especially,  encouragement  had  been 
given  to  Alasco,  and  other  earnest  importers  of  low  Zuing- 
lianism.  From  incidental  sayings  here  and  there  in  Strype, 
we  may  imagine  to  what  lengths  the  evil  had  gone :  and  it 
may  have  been  the  apprehension  of  it,  joined  probably  to 
the  influence  of  Ridley,  which  caused  the  revisers  of  1552 
positively  to  enjoin  reception  in  a  kneeling  posture;  though 
they  could  not  but  be  well  aware,  what  fierce  and  lasting 
opposition  that  rubric  was  likely  to  encounter.     Puritanism 


134  Why  omitted  by  Elizabeth  : 

Chap.  IV.  was  too  evidently  iu  the  atmosphere  for  such  discernmg 
watchers  to  be  ignorant  of  it,  and  by  this  we  may  perceive 
how  serious  a  principle  they  judged  to  be  involved  in  the 
step  the}^  were  taking. 

The  ncAv  Prayer-book,  thus  enjoining,  as  I  should  say, 
adoration  of  the  inward  part  of  the  Sacrament,  and  so,  if 
Strype  speak  truly,  interpreted  by  many,  came  into  use  by 
act  of  parliament  on  All  Saints'  Day,  1552  ^  "But  because 
the  posture  of  kneeling  was  excepted  against  by  some,  and 
the  words  used  by  the  priest  to  the  communicant  at  the  re- 
ception of  the  Bread  gave  scruple,  as  though  the  adoration 
of  the  Host  were  intended;  therefore,  to  take  off  this,  and 
to  declare  the  contrary  to  be  the  doctrine  of  tliis  Church, 
October  27,  a  letter  was  sent  from  the  Council  to  the  Lord 
Chancellor,  to  cause  to  be  joined  to  the  Book  of  Common 
Prayer,  lately  set  forth,  a  declaration  signed  by  the  King, 
touching  the  kneeling  at  the  receiving  of  the  Communion." 

It  is  remarkable,  and  may  serve  to  indicate  a  great  con- 
flict of  opinion  in  the  council,  that  although  the  act  establish- 
ing the  new  Liturgy  had  passed  before  April  16,  it  was  not 
until  October  27,  just  four  days  before  the  book  was  to  come 
into  use,  that  the  government  made  up  their  minds  to  insert 
this  protestation.  Of  course,  so  inserted  by  order  of  council 
only,  it  had  no  authority  of  parliament.  A  convocation  was 
summoned  for  the  following  September,  but  the  king's  death 
in  July  prevented  its  assembling.  So  far,  the  protestation 
we  are  considering  had  neither  the  authority  of  the  Church 
nor  of  the  State. 

§  10.  On  the  accession  of  Queen  EHzabeth,  it  came  of 
course  into  discussion  with  the  other  contents  of  King  Ed- 
ward's Book.  But  in  that  revision  it  was  omitted,  and  the 
rubric  for  kneeling  simply  retained,  without  any  explanation, 
although  it  appears  from  a  paper  in  Strype  ^  that  the  posture 
of  the  communicant  was  left  free — free,  that  is,  as  between 
standing  and  kneeling  (both  which  are  postures  of  adoration)  — 
in  the  first  draft  of  the  bill  prepared  by  the  divines  for  parlia- 
ment. As  far  as  Strype  knew,  the  single  emendation  adopted 
by  the  first  parliament  of  Elizabeth  in  the  Common  Prayer  as 

'  Life  ofCraumcr,  b.  ii.  c.  33.  '  Ann.  I.  i.  122;  ii.  4G1. 


Mule  intended  by  her  for  the  English  Ritual.         135 

submitted  to  them,  was  making  the  posture  of  kneeling  com-  Chap.  IV. 
pulsoiy.  And  according  to  all  the  experience  of  tliat  reign, 
we  may  well  suppose  this  due  to  the  influence  of  the  Queen ; 
and  it  may  perhaps  be  set  down  (especially  if  we  connect 
it  with  the  omission  of  the  explanatory  note  of  King  Ed- 
ward's council)  as  one  of  the  instances  in  which  Elizabeth's 
Catholic  tendencies  succeeded  in  counteracting  the  cxclusive- 
ness  of  many  of  her  people  and  some  of  her  ministers.  It 
betokens  the  same  faith  in  the  Keal  Presence,  and  sympathy 
with  those  who  maintained  it,  as  did  the  cross  and  lights 
which  she  continued  in  her  private  chapels,  in  spite  of  so 
many  remonstrances  from  her  chaplains  of  the  Frankfort  and 
Genevan  schools,  and  from  her  councillors,  who  feared  their 
influence  with  the  people.  Nor  can  we  in  any  more  pro- 
bable way  account  for  the  remarkable  enactment  and  rubric 
— just  now  the  object  of  so  much  attention — which  have  been, 
supposed  to  form  the  standard  of  our  ritual  in  such  matters : 
— "  The  minister  at  the  time  of  Communion,  and  at  all  other 
times  in  his  ministration,  shall  use  such  ornaments  in  the 
Church  as  were  in  use  by  authority  of  parliament  in  the 
second  year  of  King  Edw.  VI.,  according  to  the  act  of  par- 
liament set  forth  in  the  beginning  of  this  Book/* 

This  second  of  Edward  VI.  is  precisely  the  last  year  in 
which  the  ritual  of  the  unreformed  Church  was  in  the  realm 
by  authority  of  parliament :  I  mean,  of  course,  in  all  matters 
w^hich  had  not  been  specially  interfered  with.  For  the  First 
Book  of  Edward,  the  first  reformed  Liturgy,  did  not  come  in 
use  by  authority  of  parliament  until  Whitsunday,  1549,  which 
fell  far  within  the  third  year  of  Edward  VI.  Therefore,  strange 
as  the  assertion  may  sound,  and  unadvisable  as,  of  course,  it 
would  be  to  aff'ect  to  carry  it  out,  it  would  perhaps  be  true 
to  say,  that  the  Church  ornaments  and  furniture  tlien  com- 
mon here,  and  now  among  the  Lutherans,  were  not  only  tole- 
rated, but  enacted  under  penalties  by  the  law  of  England  in 
Elizabeth's  time.  One  cannot  suppose  so  wide  and  serious  an 
enactment,  touching  so  many,  as  it  were,  in  the  apple  of  their 
eye,  to  have  passed  in  mere  inadvertence.  What  more  pro- 
bable than  that  the  Queen,  as  her  known  inclination  and 
after  conduct  would  lead  us  to  expect,  threw  her  weight— de- 


136        Admonition  restored  in  1663,  ivith  a  Change ; 

Chap.  IV.  cisive,  of  course — into  the  scale  of  those  who  wished  to  pre- 
serve or  restore  the  old  ornaments,  and  that  the  arrange- 
ments of  her  private  chapel  were  intended  to  be  strictly  con- 
formable to  the  law  so  interpreted  ?  Thus,  when  Parker  first, 
and  afterwards  Cox  and  others,  remonstrated  with  her  on 
those  practices,  we  do  not  find  it  alleged  by  them  that  her 
Majesty  was  violating  the  law  of  the  land :  yet  this  would 
surely  have  been  among  their  topics,  had  they  put  the  same 
construction  on  the  rubric  which  has  since  become  familiar 
to  us.  Their  arguments  are  all  drawn  from  the  second  com- 
mandment, the  peril  of  idolatry,  and  the  like.  And  when 
they  would  proceed  in  their  dioceses  against  the  obnoxious 
ornaments,  we  find  them  obtaining  "injunctions  from  the 
Queen's  Majesty,'' — I  suppose  under  the  last  part  of  the 
twenty-fifth  clause  of  the  Act  of  Uniformity ;  which  seems 
to  imply  that  if  she  withheld  her  injunction  the  ornament 
would  not  be  illegal :  otherwise  each  bishop  might  have 
acted  at  once  for  himself, 

§  11.  Under  such  a  state  of  the  law,  and  with  such  a  dis- 
position on  the  part  of  the  sovereign,  began  the  long  years 
of  conflict  with  Puritanism,  throughout  which  this  question 
of  the  receiver's  posture  at  Holy  Communion  supplied  an 
outward  and  visible  .symbol  of  the  deep  doctrinal  difi'cr- 
ences  which  were  really  at  issue.  And  when  the  Prayer-book 
came  once  again  under  authoritative  review  at  the  Resto- 
ration, then,  and  not  until  then,  (it  being  determined  that 
the  posture  of  kneeling  should  still  be  compulsory,)  was  the 
Admonition  of  1552  adopted  by  the  Church  in  Convocation, 
as  part  of  our  present  Prayer-book,  and  legalized,,  as  all  men 
know,  by  the  second  Act  of  Uniformity. 

It  may  be  asked  why,  if  the  tenor  of  that  Admonition  be 
really  so  favourable,  as  I  have  now  alleged,  to  the  doctrine 
of  the  Real  Presence,  and  to  legitimate  adoration,  was  it 
rejected  by  Queen  Elizabeth,  and  by  the  parliament  under 
her  influence?  In  answer,  it  maybe  sufficient  to  refer  to 
one  brief  but  pregnant  alteration,  familiar  to  all  who  have 
looked  at  the  history  of  the  Prayer-book,  which  the  divines 
of  1G62  made  in  the  document  before  they  adopted  it.  Ki»g 
Edward's  Council  had  said,  "We  do  declare  that  it  is  not 


according  to  the  View  of  Bishop  Cosin.  137 

meant  thereby  that  any  adoration  is  done  or  ought  to  be  Chap.  IV. 
doncj  either  unto  the  sacramental  bread  and  wine  there 
bodily  received,  or  to  any  real  and  essential  Presence  there 
being  of  Christ's  natural  flesh  and  blood."  But  the  Church 
of  England  in  the  Prayer-book  of  1662  declared,  and  still 
continues  to  declare,  the  same  concerning  any  corporal 
Presence.  "Corporal"  is  not  equivalent  to  "real  and  es- 
sential." It  is  not  only  associated  with  grosser  and  more 
carnal  ideas,  but  in  its  strict  philosophical  meaning  implies 
also  something  local,  in  the  sense  of  filling  a  certain  space ; 
OLKelav  '7repijpd(f)riv,  the  form  of  His  glorious  Body.  "  Real," 
"substantial,"  "essential,"  imply  nothing  of  the  kind.  They 
express  our  faith  in  the  miracle,  without  in  the  least  pre- 
tending to  indicate  the  manner  of  it.  By  the  very  change 
liberty  is  left,  and  must  have  been  intended  to  be  left,  to 
adore  Him,  as  the  Catechism  had  taught  us  to  believe  Him, 
really,  substantially,  essentially  present.  That  permission  is 
as  plainly  implied  as  the  prohibition  to  worship  Him  "  cor- 
porally" present  is  expressed.  Such,  no  doubt,  was  the 
meaning  of  divines  like  Ridley  in  1552;  but  the  form  which 
they  were  led  to  adopt  was  unfortunately  capable  of  a  much 
more  questionable  interpretation ;  and  it  is  probable,  too,  that 
Queen  Elizabeth,  both  in  principle  and  in  policy,  would  wish 
to  leave  such  questions  open,  as  far  as  might  be,  on  the 
Roman  as  well  as  on  the  Lutheran  side ;  and  for  the  same 
reason  that  the  Thirty-nine  Articles,  and  amongst  them 
the  sentence  against  Transubstantiation,  were  not  entirely 
adopted  by  the  Church  of  England  until  1571,  this  decla- 
ration also  might  be  advisedly  omitted. 

§  12.  We  can  hardly  be  wrong  in  this  interpretation  of 
the  clause  in  question;  for  it  is  the  interpretation  of  the 
very  divines  who  had  the  chief  hand  in  that  last  revision  of 
the  Liturgy.  Bishop  Cosin,  e.  g.,  in  his  first  set  of  Notes  on 
the  Prayer-book ',  feared  not  to  say,  "  It  is  confessed  by  all 
divines,  that  upon  the  words  of  consecration  the  Body  and 
Blood  of  Christ  is  really  and  substantially  present,  and  so 
exhibited  and  given  to  all  that  receive  it ;  and  all  this  not 
after  a  physical  and  sensual,  but  after  a  heavenly  and  in- 

'  Works,  Anglo-Cath.  Lib.,  v.  131. 


138  Cosin's  first  Statement  on  the  Real  Presence 

Chap.  IV.  visible  and  incompreliensible  manner :  but  yet  there  re- 
mains this  controversy  among  some  of  them;  whether  tlic 
Body  of  Christ  be  present  only  in  the  use  of  the  Sacrament^ 
and  in  the  act  of  eating,  and  not  otherwise.  They  that  hold 
the  affirmative,  as  the  Lutherans  (in  Conf.  Saxon.)  and  all 
Calvinists  do,  seem  to  me  to  depart  from  all  antiquity,  which 
places  the  Presence  of  Christ  in  the  virtue  of  the  words  of 
consecration  and  benediction  used  by  the  priest,  and  not  in 
the  use  of  eating  of  the  Sacrament ;  for  they  tell  us  that  the 
virtue  of  that  consecration  is  not  lost,  though  the  Sacrament 
be  reserved,  either  for  sick  persons  or  other.  Whereupon 
Cassander,  quoting  S.Cyril  on  S.Luke,  saith,  'They  are 
mad  who  say  that  the  mystical  benediction  of  the  Sacra- 
ment ceascth,  or  loseth  its  virtue,  if  any  remains  stand  over 
for  days  to  come;  for  the  holy  Body  of  Christ  will  not 
be  changed,  but  the  virtue  of  the  benediction  and  the  life- 
giving  grace  is  perpetual  in  it.*  And  this  did  most  of  the 
Protestants  grant  and  profess  at  first,  though  now  the  Cal- 
vinists make  popish  magic  of  it  in  their  licentious  blas- 
phemy." 

Here  it  is  very  observable,  that  Cosin  adopts  (it  must  have 
been  on  purpose)  the  very  phrase  which  King  Edward's 
Council,  or  rather  Bucer  speaking  through  them,  liad  re- 
commended the  Church  of  England  to  disown  and  deprecate. 
Bucer  wanted  to  make  us  all  say,  "  No  adoration  is  done,  or 
ought  to  be  done,  ....  unto  any  real  and  rsscntial  Presence 
there  being  of  Christ's  natural  Flesh  and  Blood/'  Cosin 
says,  "  The  Body  and  Blood  of  Christ  is  rcaUi/  and  suhstan- 
tiaUy  present." 

So  far,  at  any  rate.  Bishop  Cosin  continued  in  the  same 
mind,  when  he  bore  his  part — apparently,  a  principal  part 
—  in  the  arrangement  of  our  present  Liturgy.  And  in 
his  third  series  of  Notes  on  the  Prayer-book,  v.  480,  he 
remarks  with  evident  satisfaction,  that  "  this  rubric,  by  the 
tenor  of  it,  seems  to  be  no  part  of  the  Prayer-book ;"  not 
being,  it  would  seem,  aware  of  its  history,  but  struck,  as  any 
one  might  be,  with  the  expression,  so  and  so  "is  ordered 
in  the  Booh  of  Common  Prayer;"  not  at  all  a  natural  way  of 
speaking,  if  the  sentence  were  itself  part  of  the  book. 


virtually  that  of  Bisho])  Overall.  139 

At  a  later  period  Cosin  quotes  from  Calixtus,  with  general  Chap,  IV. 
approbation,  the  following  sentence:  "Dum  accipiunt,  in 
genua  procumbentes,  Christum  Dominum,  qui  praesens  eis 
digne  edentibus  et  bibentibus  adest,  suumque  corpus  man- 
ducandum,  et  sanguinem  bibendum  exhibet,  vcnerantur  et 
adorant;  non  quidem  elementa  in  sacramentum  significata, 
quae  adoranda  non  sunt,  sed  ipsum  Dominum  et  Deum  no- 
strum Jesum  Christum."  This,  I  own,  Cosin  qualifies  so  as 
to  limit  the  Presence  to  the  faithful  receiver,  and  to  the  very 
moment  of  receiving;  and  so  far  he  withdraws  his  former, 
and,  as  I  conceive,  his  more  primitive,  opinion ;  still,  how-  - 
ever,  implying,  that  wherever  there  is  Sacramental  Presence 
there  cannot  but  be  special  adoration,  only  not  directed  to 
the  outward  part  or  sign,  but  to  the  thing  signified, — Christ's 
Person,  present  by  the  Presence  of  His  Body  and  Blood. 

Whatever  he  withdrew,  it  is  plain  that  he  had  not 
withdrawn  his  faith  in  the  Real  and  Substantial  Presence, 
and  in  the  dutiful  necessity  of  adoring  our  Lord  so  present. 
Nor  is  it  irrelevant  to  remark,  that  had  Cosin  had  his  own 
way  in  all  points,  the  order  of  our  Liturgy  would  have  been 
brought  as  near  to  that  of  King  Edward's  first  Book  as  the 
Scottish  and  American  are  now.  In  particular,  the  Prayer 
of  Oblation  and  the  Lord's  Prayer  would  have  come  between 
Consecration  and  Communion.  This  we  may  surely  con- 
sider to  be  a  clear  indication  what  he  thought  of  the  doc- 
trine of  Eucharistical  Sacrifice.  And  we  may  infer  that  he 
never  would  have  sanctioned  our  present  order,  had  he  re- 
garded it  as  inconsistent  with  that  doctrine. 

And  with  regard  to  the  first- quoted  passage,  in  which 
Cosin  had  asserted  not  only  a  Real  and  Substantial,  but  also 
a  Real  Objective  Presence  from  the  moment  of  consecration; 
it  may  be  neutralized  on  that  point,  as  far  as  he  is  concerned, 
by  what  he  afterwards  wrote ;  but  this  does  not  destroy  the 
force  of  the  same  passage  as  an  evidence  of  Bishoj)  Overall's 
mind  on  the  subject.  Cosin,  as  is  well  known,  was  Overall's 
chaplain  and  disciple ;  and  to  him,  in  the  first  set  of  Notes 
especially,  he  all  along  refers  with  entire  reverence.  We 
may  take  it  for  granted  that  on  such  a  point  Cosin,  in  his 
earlier  days,  would  not  speak  positively  without  his  master ; 


140  Opinions  of  Laud,  Herbert, 

Chap.  IV.  and  may  conclude  witli  some  confidence  that  Overall  held 
strongly  the  doctrine  of  Christ's  Presence  immediately  after 
consecration^  and  not  in  the  faithful  receiver  only. 

And  Overall  is  the  author  of  the  section  on  Sacraments  in 
the  Catechism.  He  it  is  who  has  taught  us  all  from  our 
childhood,  that  Christ's  Body  and  Blood  are  the  inward  part 
of  the  Lord's  Supper,  coexisting  with  the  outward  part — the 
Bread  and  AVine,  over  which  the  words  of  Christ  have  heen 
spoken  by  one  who  is  for  that  purpose  as  Christ  Himself. 

§  13.  There  were  other  revisers  in  16G1,  whose  views  on 
this  subject  are  either  declared  by  themselves,  or  may  be 
with  tolerable  certainty  conjectured  from  other  facts  known 
concerning  them.  Bishop  Wren,  of  Ely,  for  example,  at 
whose  house,  by  reason  of  his  extreme  age,  the  conferences 
were  held,  had  been  one  of  those  most  prominent  in  acting 
under  Laud,  and  enduring  persecution  with  him  for  Christ's 
altar's  sake.  Now  Laud's  principle  was,  "  The  altar  is  the 
greatest  place  of  God's  residence  upon  earth —greater  than 
the  pulpit ;  for  there  'tis  Hoc  est  Corpus  meum  .  .  .  but  in 
the  other  it  is  at  most  but  Hoc  est  verhnm  mcnm;  and  a 
greater  reverence  is  due  to  the  Body  than  to  the  Word  of 
the  Lord  "."  But  "  When  this  reverence  is  performed,  'tis  to 
God  as  to  the  Creator,  and  so  divine ;  but  'tis  only  '  toward,' 
not  'to'  the  altar,  and  so  far  short '^."  This  is  just  the  princi- 
ple of  kneeling  at  the  Eucharist,  as  explained  in  the  Pro- 
testation of  1G61.  That  revei'ence  is  done  "to"  the  Body 
and  Blood,  as  to  the  Person  of  Christ  there  present  in  a 
special  way;  but  only  "toward,"  not  "to,"  the  elements, 
and  "so  far  short."  Or,  as  it  is  less  quaintly  expressed 
in  the  Scottish  Canons  of  1636,  ch.  vi.  can.  Gy :  "Super- 
stition and  profaneness  are  both  of  them  extremities  to  be 
avoided :  as  therefore  the  adoration  of  the  bread  is  con- 
demned, so  the  unreverent  communicating,  and  not  discern- 
ing of  those  holy  mysteries,  must  be  eschewed.  Therefore 
it  is  ordained,  that  the  Holy  Sacrament  of  the  Lord's 
Supper  be  received  with  the  bowing  of  the  knee,  to  testify 
the  devotion  and  thankfulness  of  the  receivers  for  that  most 
excellent  gift." 

"  Laud's  Works,  ACL.  iv.  281.  »  Ibid.  285.  ^  Ibid.  v.  574. 


Sparrow,  Nicholson,  the  Savoy  Commissioners.       141 

§  16.  If  Bisliop  Wren  may  be  justly  regarded  as  an  ex-  Chap.  rv. 
ponent  of  Laud^s  doctrine^  Bishop  Hencliman  of  Salisbury, 
another  of  the  revisers,  may  seem  to  stand  in  the  same  rela- 
tion to  George  Herbert.  This  is  Walton's  statement  con- 
cerning them.  At  the  time  of  Mr.  Herbert's  being  or- 
dained priest,  "the  llev.  Dr.  Humphrey  Henchman,  now  Lord 
Bishop  of  London,  (who  does  not  mention  him  but  with 
some  veneration  for  his  life  and  excellent  learning),  tells  me 
he  laid  his  hand"  (being  then  a  prebendary  of  Salisbury) 
"  on  Mr.  Herbert's  head,  and  alas !  within  three  years  lent 
his  shoulder  to  carry  his  dear  friend  to  the  grave."  Now 
Collier  says  of  the  same  Bishop  Henchman,  "  He  is  reported 
well  acquainted  with  the  Fathers  and  Councils."  He  at  the 
Savoy  Conference  "discoursed  with  great  temper,  but  was 
strongly  against  large  abatements  and  schemes  of  compre- 
hension. This  prelate,  together  with  Sheldon  and  Morley,  is 
said  to  have  had  the  chief  management  of  this  affair  \"  One 
should  not  expect  from  this,  that  Bishop  Henchman  would 
fail  to  sympathize  with  Herbert  on  such  a  point  as  the  Real 
Presence.  Now  what  Herbert  thought  of  that  doctrine,  and 
of  the  consequent  practice  of  adoration,  has  been  shewn 
already,  and  may  be  further  judged  of  by  what  follows : — 
"  The  Country  Parson  .  .  .  especially  at  Communion-times, 
is  in  great  confusion,  as  being  not  only  to  receive  God,  but  to 
break  and  administer  Him.  Neither  finds  he  any  issue  in 
this,  but  to  throw  himself  doivn  at  the  throne  of  grace,  say- 
ing, '  Lord,  Thou  knowest  Avhat  Thou  didst,  when  Thou  ap- 
pointedst  it  to  be  done  thus ;  therefore  do  Thou  fulfil  what 
Thou  didst  appoint :  for  Thou  art  not  only  the  Feast,  but  the 
way  to  it  ^' " 

Bishop  Earle,  then  Dean  of  Worcester,  another  friend  and 
neighbour  of  Herbert's,  was  on  the  commission  for  discussing 
the  Prayer-book  with  the  Presbyterians.  So  was  Sparrow, 
afterwards  Bishop  of  Exeter,  who,  in  his  "  Rationale  of  Com- 
mon Prayer,"  p.  236,  gives  the  following  account  of  the  posture 
enjoined  at  the  Eucharist :  "  It  is  to  be  given  to  the  people 
kneeling;  for  a  sin  it  is  not  to  adore  when  we  receive  this 
Sacrament."  "And  the  old  custom  was  to  receive  it  after 
^  ii.  885,  fol.  "  c.  22. 


143  Important  Changes  in  the  Liturgy. 

Chap.  IV.  the  manner  of  adoration."   For  which  he  quotes  S.  Augustine 
and  S.  Cyril. 

Bishop  Nicholson,  also  of  Gloucester,  one  of  the  final 
revisers,  writes  thus  of  the  holy  Eucharist:  "Christ  is  there 
under  the  forms  of  Bread  and  Wine,  not  changed  in  sub- 
stance, but  in  use  ^" 

But  it  is  needless  to  multiply  single  testimonies,  since 
we  are. able  to  cite  the  allegation  of  the  members  of  that 
venerable  commission  as  a  body'^.  "As  to  the  posture  of 
kneeling,  they  argue,  it  best  becomes  the  solemnity  of  the 
holy  Eucharist ;  that  the  most  valuable  blessings  are  to  be 
received  with  the  greatest  marks  of  reverence  and  submis- 
sion :  that  postures  of  familiarity  are  not  acceptable  to  God 
Almighty  upon  so  solemn  an  occasion,  may  be  collected  from 
ISIalachi  i.  6,  8.  That  when  the  Church  used  standing  at 
her  prayers '',  the  manner  of  receiving  was  more  adorantium. 
That  since  this  posture  of  standing  has  been  disused,  and 
kneeling  practised  instead  of  it ;  since  this  circumstance  is 
thus  altered  by  the  Church's  appointment,  to  stand  at  the 
Communion  now,  when  we  kneel  at  prayers,  would  be  by  no 
means  decent;  neither  was  it  ever  the  custom  of  the  best 
times^"  Here  the  two  references  to  S.  Augustine  and 
S.  Cyril,  and  the  phrase  more  adorantium,  sufiiciently  shew 
that  they  who  first  gave  Church  authority  among  us  to 
Bucer's  amended  protestation,  intended  by  the  rule  of  kneel- 
ing at  Holy  Communion,  the  very  same  thing  which  the 
Fathers  meant  when  they  spoke  of  worshipping  "  the  earth 
which  our  Lord  took  of  the  Virgin  Mary," — His  Body  and 
Blood,  sacramentally  but  most  truly  present,  along  with,  but 
distinct  from,  the  consecrated  elements. 

§  15.  It  is  plain  that  any  passages  bearing  on  the  ques- 
tion of  Adoration,  either  in  the  Liturgy  itself,  or  in  the  other 
portions  of  the  Prayer-book,  or  in  the  Articles  or  Homilies, 
were  intended  to  be  read  by  the  light  of  this  protestation, 
the  latest  authoritative  statement  of  the  Church  of  Eng- 

i*  Expos,  of    the    Catechism,   178,  Mystag.  5." 
A.C.L.  =  This  is  Collier's  abstract :  the  very 

c  Collier,  ii.  883.  words  arc  in  Cardwell's  Hist,  of  Coii- 

•'  "S.Aug.  Ps.  98;   Cyril,  Catcch.  fcreuces,  350. 


The  Burden  of  Proof  lies  on  those  who  reject  Adoration.  143 

land  on  the  subject.  In  the  revised  Liturgy,  for  example,  Chap.  IV. 
significant  changes  were  made,  (as  Jill  men  know,)  at  least  in 
four  important  portions  of  the  Office.  First,  in  the  pre- 
liminary exhortation,  the  words  of  King  Edward's  second 
Prayer-book,  copied  in  that  of  Elizabeth,  are,  "  He  hath 
given  His  Son  our  Saviour  Jesus  Christ,  not  only  to  die  for 
us,  but  also  to  be  our  spiritual  food  and  sustenance,  as  it  is 
declared  unto  us,  as  well  by  God's  Word  as  by  the  holy  Sacra- 
ments of  His  blessed  Body  and  Blood."  In  1663  this  was 
altered  to  the  present  form,  "To  be  our  spiritual  food  and 
sustenance  in  that  holy  Sacrament."  The  change  from  "  by" 
to  "  in,"  and  the  omission  of  the  saying  about  God's  Word, 
introduce  an  obvious  and  important  meaning :  the  same,  no 
doubt,  with  the  corresponding  clause  in  the  first  Prayer-book 
of  King  Edward, — "  He  hath  not  only  given  His  Body  to 
death,  and  hath  shed  His  Blood,  but  also  doth  vouchsafe,  in 
a  Sacrament  or  Mystery,  to  give  us  His  said  Body  and  Blood 
to  feed  upon  spiritually." 

There  is,  secondly,  the  direction  to  the  priest  himself  to 
set  the  Bread  and  Wine  on  the  altar-table,  under  the  name 
of  oblations,  with  a  petition  for  their  acceptance. 

Thirdly,  the  rubric  for  celebration  adds  or  restores  the  fol- 
lowing particulars : — that  the  prayer  is  called  the  Prayer  of 
Consecration ;  that  the  priest  is  to  stand  before  the  table ; 
that  he  is  to  break  the  Bread  and  take  the  Cup  into  his 
hands  before  the  iieople,  doing  the  acts,  as  well  as  saying  the 
words,  with  which  our  Lord  consecrated  at  first.  We  may 
add  the  restoration  of  the  words,  "  the  Body  and  Blood  of  our 
Lord  Jesus  Christ,"  to  the  form  of  distribution. 

Fourthly,  in  the  Post-Communion,  (what,  on  reflection, 
appears  very  significant,)  our  present  Liturgy  is  the  only 
English  one  w^hich  provides  for  the  covering  of  the  con- 
secrated Bread  and  Wine,  if  any  be  left,  with  a  fair  linen 
cloth,  and  for  the  reverent  eating  and  drinking  of  it  by  the 
priest  and  some  of  the  communicants.  Whereas  the  last 
rubric  of  Queen  Elizabeth's  Liturgy  says  simply,  "  If  any  of 
the  Bread  and  Wine  remain,  the  priest  may  have  it  to  his 
own  use;"  making  no  difference  between  consecrated  and 
unconsecrated. 


144      The  XXVIIItJi  Article  no  Censure  on  Adoration : 

Chap.  IV.  Surely  these  details,  taking  them  one  with  another,  are 
such  as  not  simply  to  add  decency  to  the  celebration,  but 
likewise  to  recall  and  bring  out  the  ideas  of  a  real  Sacrifice 
and  a  real  Presence,  before  (in  the  judgment  of  the  revisers) 
too  much  obscured.  And  those  are  not  ideas  to  be  for- 
gotten or  put  aside,  when  the  person  impressed  with  them 
kneels  to  receive  the  Sacrament.  If  he  believe  and  consider, 
he  cannot  choose  but  adore. 

§  16.  And  now,  what  was  said  before  of  the  Scriptural 
argument  may  with  some  I'eason,  perhaps,  be  repeated  here; 
that  some  very  distinct  and  positive  prohibition  ought  to  be 
produced  from  some  document  of  equal  authority  with  the 
Prayer-book,  before  the  worship  of  the  inward  part  of  the 
Eucharist  can  be  pronounced  unlawful  in  the  Church  of 
England.  Such  prohibition  is  supposed  to  be  found  in  the 
Articles;  and  the  supposition,  as  all  men  know,  has  lately 
received  countenance  from  high  authority.  It  has  been  ruled 
that  the  doctrine  contained  in  this  saying,  namely,  "Wor- 
ship is  due  to  the  real  though  invisible  and  supernatural 
Presence  of  the  Body  and  Blood  of  Christ  in  the  holy 
Eucharist  under  the  form  of  Bread  and  Wine,"  is  "  directly 
contrary  and  repugnant  to  the  twenty-eighth  and  twenty- 
ninth  Articles  of  Religion." 

Greatly  indeed  it  were  to  be  wished,  for  many  obvious 
reasons,  that  the  particular  words  of  the  Article,  or  Articles, 
to  which  the  document  alludes,  had  been  specified,  either  in 
the  sentence  itself,  or,  if  that  course  would  have  been  in- 
formal, in  the  judgment  which  preceded  it.  In  default  of 
such  specification,  one  can  only  surmise  that  the  sentence 
proceeds  either  (1.)  upon  the  last  clause  of  Art.  XXVIII. ; 
or  (2.)  upon  some  doctrine  supposed  to  be  implied  in  the 
two  Articles  taken  as  a  whole. 

The  last  clause  of  Art.  XXVIII.  is,  "  The  Sacrament  of 
the  Lord's  Supper  was  not  by  Christ's  ordinance  reserved, 
carried  about,  lifted  up,  or  worshipped'^  This  being  the 
only  place  in  the  Articles  where  Eucharistical  Adoration  is 
mentioned,  it  seems  natural  to  look  to  it  for  an  explana- 
tion of  the  sentence.  Yet  many  perhaps  may  feel  hesitation 
in  doing  so :  the  premiss  will  appear  to  them  so  palpably 


any  more  than  on  Reservation.  145 

unable  to  support  the  conclusion,  that  they  will  cast  about  Chap.  IV. 
in  their  mind  for  some  other  ground  on  which  the  judges 
must  have  proceeded. 

For  what,  after  all,  does  this  proposition  amount  to,  "  The 
Sacrament  was  not  by  Christ's  ordinance  worshipped?"  Take 
it  in  its  logical  form ;  it  is  not  so  much  as  a  censure  on 
the  pi'actice.  It  need  not  mean  more  than  that  the  out- 
ward adoration  was  no  necessary  part  of  our  Lord's  in- 
stitution. 

Let  us  put  a  case  connected  with  the  holy  Eucharist. 
Suppose  (since  we  know  that  very  sad  and  hurtful  contro- 
versies have  arisen  on  the  point)  that  some  Eastern  Council, 
wishing  to  allay  disputes,  had  passed  a  canon  in  these  terms, 
"The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's 
ordinance  consecrated  in  leavened  bread :''  could  we  justly 
understand  more  than  this ;  that  whereas  a  notion  had  pre- 
vailed, and  been  fiercely  maintained,  that  the  leaven  was  a 
necessary  part  of  the  ordinance,  it  should  not  hereafter  be 
insisted  on,  nor  those  Christians  censured  as  departing  from 
Christ's  institution,  who,  as  in  the  West,  thought  it  suit- 
able to  "put  away"  the  leaven?  Would  not  the  clause,  so 
worded,  have  still  left  it  open  to  Easterns,  continuing  to  think 
leaven  more  agreeable  to  the  institution  of  Christ,  to  go  on 
using  leaven,  and  arguing  for  it  as  the  more  dutiful  way? 
There  might  be  many  reasons  for  it,  though  it  were  no 
necessary  part  of  Christ's  ordinance;  and  so,  for  anything 
that  appears  to  the  contrary  in  the  wording  of  this  clause, 
there  might  be  powerful  reasons  for  the  very  adoration  of 
the  Eucharist,  and  an  English  clergyman  might  be  free  to 
allege  those  reasons. 

§  17.  This  argument  gains  in  strength,  if  we  go  on  to 
consider  the  other  practices  enumerated  here  to  be  for- 
bidden along  with  adoration.  They  are  Reservation,  carry- 
ing in  Procession,  and  Elevation.  As  far  as  the  wording  of 
the  sentence  goes,  those  three  usages  are  equally  forbidden 
with  the  worship  of  the  Sacrament,  and  deprivation  would 
be  alike  incurred  by  pleading  for  or  inculcating  either  one 
of  the  four.  Yet  it  is  notorious  that  reservation  had  been 
practised  from  the  beginning  in  the  ancient  Church,  for  the 


146   The  condemned  Proposition  not  contrary  to  the  Article. 

Chap.  IV.  benefit,  at  least,  of  the  sick  and  persecuted :  Justin  Martyr'^ 
saying,  "To  those  who  are  not  present  the  consecrated  gifts 
are  sent  by  the  deacons;"  and  Irenccus^  testifying  that  in  the 
time  of  Anicetus,  i.  e.  the  middle  of  the  second  century,  the 
Eucharist  used  to  be  scut  as  a  pledge  of  Communion  from 
one  diocese  to  another. 

Further :  reservation  had  only  just  ceased  to  be  part  of  the 
reformed  English  Ritual;  for  until  1552  the  Communion  of 
the  Sick  was  thus  ordered :  On  days  of  public  celebration, 
the  priest  "  shall  reserve  so  much  of  the  Sacrament  of  the 
Body  and  Blood  as  shall  serve  the  sick  person,  and  as  many 
as  shall  communicate  with  him,  (if  there  be  any) ;  and  so 
soon  as  he  conveniently  may  after  the  open  Communion, 
shall  go  to  administer  the  same  f." 

Now  we  may  well  understand  that  there  might  be  abuses 
and  superstitious  practices,  which  might  entirely  justify  the 
Church,  or  any  portion  of  it,  in  suspending  or  abrogating  such 
an  usage ;  and  that,  in  order  to  reconcile  men's  minds  to  the 
change,  it  might  be  needful  to  point  out  that  reservation 
was  no  part  of  Christ's  institution.  But  supposing  a  clergy- 
man to  think  and  argue,  on  grounds  devotional,  doctrinal, 
or  practical,  that  it  was  our  duty  to  restore  the  practice ;  so 
long  as  he  refrained  from  holding  that  it  was  part  of  Christ's 
institution,  would  any  one  say  that  that  clergyman  M'as  hold- 
ing doctrine  contrary  or  repugnant  to  the  Article? 

Now  if  this  hold  in  respect  of  the  reservation,  why  not 
in  respect  of  the  worship  also?  If  Bishop  Ridley  (e.g.) 
were  now  living,  and  were  to  write  and  preach  what  he 
maintained  almost  with  his  last  breath  on  this  subject, — 

"  Wc  hold  with  the  eyes  of  faith  Him  present  after  grace,  and 
spiritually  set  upon  the  table;  and  we  w^orship  Him  that  sitteth 
above,  and  is  worshipped  of  Angels.  "Wc  adore  and  worship  Christ 
in  the  Eucharist ;  and,  if  you  mean  the  external  Sacrament,  I  say 
that  also  is  to  be  worshipped  as  a  Sacraments;" — 

we  might  demur  to  his  concluding  affirmation  as  likely 
to  be  offensive ;  but  since  he  neither  affirms  nor  implies  any- 
thing here  concerning  Christ's  ordinance,  how  could  we  say 

^  1  Apol.  §.  G5.  «  Ep.  ad  Victor,  ap.  Eiiscb.  Eccl.  Ilist.  v.  24, 

'  Two  Liturgies,  p.  3G8.  k  Proceedings,  &f.  at  Bath,  p.  94. 


Adoration  claimed  for  the  Inward  Part  only.         147 

with  sliow  of  reason  that  he  was  contradicting  tliis  proposi-  Chap.  rv. 
tion,  "  The  Sacrament  was  not  by  Christ's  ordinance  wor- 
shipped  ?" 

§  18.  So  much  would  be  true,  as  touching  Art.  XXVIII., 
were  a  person  even  to  maintain  the  worship  of  the  whole. 
Sacrament,  or  of  the  outward  part.  But  now  the  proposi- 
tion which  has  been  condemned  formally  excludes  both  these 
from  worship,  and  limits  itself  to  the  inward  part  alone. 
Thus  it  runs : 

*'  It  is  not  true  that  the  consecrated  Bread  and  Wine  are  changed 
in  their  natural  substances,  for  they  remain  in  their  very  natural  sub- 
stances, and  therefore  may  not  be  adored.  It  is  true  that  worship 
is  due  to  the  real  though  invisible  and  supernatural  presence  of  tlie 
Body  and  Blood  of  Christ  in  the  Holy  Euchaiist,  under  the  form  of 
Bread  and  AVine^." 

Be  it  well  noted  that  this  latter  phrase  is  a  description 
of  the  iuAvard  part  or  thing  signified  in  the  Sacrament,  as 
"  Bread  and  Wine  which  the  Lord  hath  commanded  to  be  re- 
ceived," is  of  the  outward  part  or  sign — "the  outward  visible 
sign  or  form" — with  which  the  inward  part  is  sacrament- 
ally  connected :  that  connection  being  signified,  as  is  usual 
in  language,  by  the  preposition  '  under.'  Now  propositions, 
to  be  contrary  to  one  another,  must  have  substantially  the 
same  subject  and  predicate.  Is  this  the  case  here?  The 
subject  of  the  condemned  proposition — (I  change  the  word- 
ing for  reverence'  sake,  but  the  two  expressions  are  meant 
to  be,  and  I  believe  are,  equivalent;) — the  subject,  I  say,  of 
the  condemned  proposition  is  "  the  inward  part  or  thing  sig- 
nified in  the  Lord's  Supper,'^  What  is  the  subject  of  the 
proposition  in  the  Article?  "The  Sacrament  of  the  Lord's 
Supper."  Can  this  possibly  mean  "the  inward  part  or  thing 
signified  only?" 

The  word  '  Sacrament,'  as  every  one  knows,  has  a  looser 
and  a  stricter  use.  In  its  stricter  use,  as  defined  in  the  Cate- 
chism, it  means  both  the  outward  and  inward  parts.  In 
that  sense  the  proposition  condemned,  limiting  itself  as  it 
does  to  the  inward  part  only,  cannot  contradict  the  proposi- 
tion in  the  Article,  for  it  speaks  of  a  different  subject.     If 

^  Proceedings,  &c.  at  Bath,  p.  226. 
L  2 


1 18       T//e  Sentence  seems  to  deny  the  Real  Presence : 

Chap.  IV.  we  take  the  wider  meaning  of  '  Sacrament/  whereby  it  is 
taken  for  Sacrce  rei  s'lgnum,  any  divinely  intended  sign  of 
something  pertaining  to  God_,  then  the  "Sacrament  of  the 
Lord's  Supper"  must  mean  the  outward  part,  not  the  in- 
ward— the  Bread  and  Wine,  not  the  Body  and  Blood  of 
Christ;  for  These  are  not  the  sign,  but  the  thing  signified. 
In  neitlier  acceptation,  then,  can  the  word  Sacrament  mean 
the  inward  part  in  the  Eucharist  exclusively;  and  yet,  un- 
less you  give  it  that  meaning,  there  is  plainly  no  repugnance 
nor  contrariety  between  the  condemned  proposition  and  the 
proposition  in  the  Article. 

That  the  proposition  in  the  Article  refers  not  to  the  in- 
ward part,  was  distinctly  stated  (if  the  report  be  correct)  by 
the  counsel  for  the  promoters  of  the  late  sentence  : 

"The  Article  closes  with  this  statement: — 'The  Sacrament  of 
the  Lord's  Supper  was  not  by  Christ's  ordinance  reserved,  carried 
about,  lifted  up,  or  worshipped,'  which  shewed  the  distinction  that 
was  made  between  the  outward  and  visible  sign,  and  the  inward  and 
sj)iritual  grace.  They  could  not  reserve  the  spiritual  grace,  they 
could  not  carry  that  about,  they  could  not  lift  it  up, — it  was  of  a 
spiritual  nature.  Therefore,  again  he  contended  that  it  shewed  this 
Article  used  the  words  '  Sacrament  of  the  Lord's  Supper'  in  a  sense 
which  confined  it  to  the  outward  and  visible  sign,  to  that  which  they 
could  see — to  that  which  they  could  handle '." 

Is  not  this  expressly  maintaining  that  the  worship  of  the 
outward  part  is  the  only  worship  forbidden  (if  it  be  forbidden) 
in  that  Article  ?  and  is  it  not  prima  facie  surprising  that  on 
such  premises  a  condemnation  should  have  passed,  not  only 
on  Mr.  Dcnison  but  on  Bishop  Andrewes,  whose  w^ords  were 
declared  by  a  principal  person  in  the  court  to  be  a  reitera- 
tion of  what  had  been  said  before  ?  those  words  being,  "  Christ 
Himself,  the  Thing  signified  of  the  Sacrament,  in  and  with 
the  Sacrament,  is  to  be  worshipped." 

As  to  the  predicates  of  the  two  propositions — that  in  the 
Article,  and  that  which  has  incurred  condemnation — they 
have  been  already  shewn  not  to  be  identical,  unless  it  be  the 
same  thing  to  say  that  a  thing  ought  to  be  done,  and  that 
it  is  formally  ordained  by  our  Lord. 

'  I'roccctliugs  &c.  at  Batli,  p.  70. 


although  that  Topic  was  waved  bij  the  Promoter.       1 19 

§  19.  All  things  considered,  there  seems  much  reason  to  Chap.  IV. 
fear  that  the  sentence  proceeded  not  so  much  on  the  final 
clause  of  Art.  XXYIII.  as  on  a  certain  construction  of  that 
and  the  following  Article  taken  together,  making  out  not  only 
Transubstantiation,  but  any  Real  Objective  Presence  to  be 
virtually  denied  in  them.  This,  granting  the  construction, 
would  make  the  proceeding  logical,-^a  thing  too  hard  for 
human  skill,  if  their  sole  allegation  were  the  saying  in  the 
twenty-eighth  Article.  But  what  was  gained  in  logic  would 
be  lost  in  candour  and  frankness, — to  say  nothing  just  now 
of  sound  theologj'. 

For  the  question  of  the  Real  Objective  Presence  was  raised 
in  the  Articles  exhibited  to  the  Archbishop  at  Bath  ^,  and  that 
doctrine  was  not  treated  argumentatively,  but  assumed  to  be 
an  error,  in  the  pleadings  of  the  promoter's  advocate ;  after- 
wards, the  defendant's  reply  having  been  heard,  the  point  of 
the  Real  Presence,  and  also  that  of  its  depending  upon  con- 
secration, were  withdrawn '.  If,  after  all  this,  the  convic- 
tion on  the  matter  of  adoration  went  upon  the  ground  that 
the  Real  Presence  after  consecration  is  an  error  condemned 
by  the  Articles,  it  surely  ought  to  have  been  so  declared  by 
the  court,  in  Christian  and  fatherly  charity  to  souls  which 
were  sure  to  be  perplexed  and  offended ;  if  not  in  plain  and 
simple  justice  to  persons  amenable  to  the  law,  and  naturally 
anxious  to  Vnow  what  their  own  legal  position  is. 

But  now,  supposing  for  a  moment — what,  under  these 
circumstances,  can  hardly  be  supposed — that  the  adoration 
was  condemned  simply  because  it  was  felt  to  imply  the 
Real  Presence,  still  the  condemnation  professes  to  ground 
itself  on  these  two  Articles;  and  therefore  it  seems  requisite 
for  the  completeness  of  this  argument  to  shew  that  those 
Articles,  taken  by  themselves,  do  in  no  wise  negative  the 
idea  of  such  a  Presence  as  is  alleged.  And  this  may  be 
very  quickly  done. 

In  the  tAventy-eighth  Article,  the  first  paragraph  states 
"that  to  such  as  rightly,  worthily,  and  with  faith  receive 
the  same,"  i.  e.  the  Sacrament,  "  the  Bread  which  we  break 
is  a  partaking  of  the  Body  of  Christ;  and  likewise  the  Cup 

^  Art.<.  IX.,  XII.,  XIV.     '  Proceedings  &c.  at  Bath,  pp.  69,  70,  72—74, 125. 


150     The  Heal  Presence  not  denied  in  Article  XXVIII. 

Chap.  IV.  of  blessing  is  a.  partaking  of  the  Blood  of  Christ."  Now 
take  the  literal  and  grammatical  meaning  of  this,  (for  I  pre- 
sume it  will  hardly  be  contended  that  an  accuser  may  travel 
out  of  that  meaning,  while  a  defender  is  so  stricth'  confined 
to  it :)  what  is  there  in  the  saying  that  "  the  Bread  is  a  par- 
taking of  Christ's  Body,"  inconsistent,  literally  and  gram- 
matically, with  the  saying  that  the  Body  is  really  present? 
The  first  may  not  warrant  the  second ;  but  is  there  any  con- 
tradiction? Surely,  of  the  two,  there  is  something  more  like 
a  contradiction  in  denying  the  Presence  of  that  which  is  af- 
firmed to  be  partaken  of. 

The  Article  proceeds  to  deny  Transubstantiation :  but  to 
say  that  this  is  denying  the  Beal  Presence,  is  just  begging 
the  question.  Certainly  the  objections  here  taken  to  Tran- 
substantiation do  not  apply  lo  the  notion  that  the  inward 
and  outward  parts  are  both  equally  present.  That  notion, 
taken  according  to  the  letter,  is  proveable  from  Scripture. 
It  maintains  the  "  nature  of  a  Sacrament,"  making  both 
parts  real.  Nor  does  it  appear  from  history  to  have  been  the 
"  occasion  of  many  superstitions." 

"The  Body  of  Christ  is  given,  taken,  and  eaten,  in  the 
Supper,  only  after  an  heavenly  and  spiritual  manner."  In  this 
all  theologians  agree ;  it  proves,  therefore,  nothing  against  any 
particular  section  of  them.  The  words  "given"  and  "taken," 
as  has  been  often  observed,  would  appear,  as  far  as  they  go, 
to  imply,  rather  than  disavow,  the  Objective  Presence'. 

But  the  sentence  in  the  Article  chiefly  relied  on  by  those 
who  shrink  from  the  letter  of  Scripture,  is  the  following : 
"  The  mean  whereby  the  Body  of  Christ  is  received  and 
eaten  in  the  Supper  is  faith."  Yet,  on  a  little  consideration, 
one  might  perhaps  not  unreasonably  ask,  how  a  person  be- 
lieving the  Real  Presence  of  both  parts  in  the  Sacrament, 
could  more  accurately  express  his  belief  in  the  manner  of 
receiving  the  inward  part,  than  by  adopting  this  very  sen- 
tence?    The  point  will  be  clearer  if  we  supply  what  there 

'  Compare    the    letter    of    Bishop  '  only'  did  "ot  cxcliule  the  Presence  of 

Guest,  who  penned  the  Article  to  Lord  Christ's    Hody    t'roni    the    Siicranient, 

Burleigh;    iip.   I'usey   on   "The   Beiil  hut  only  the  j,'rossiiess  and  scnsibleness 

Presence,"  p.  203.     "  I  told  him  [Hi-  in  the  receiving  thereof." 
ehop  Cheney]  phi.nly,  that  this  word 


Meaning  of  the  "Faith"  lohereby  we  receive.         151 

was  no  need  for  the  Article  to  mention  —  the  manner  of  Chap.  IV. 
receiving  the  outward  part.  "  As  the  mean  whereby  the 
Bread  is  received  and  eaten  is  the  mouth,  so  the  mean 
whereby  the  Body  of  Christ  is  received  and  eaten  in  the 
Supper  is  faith."  What  shadow  of  denial  of  the  Ileal  Pre- 
sence is  here? 

Besides,  we  ought  to  know  what  the  word  "faith"  means 
in  this  sentence.  Does  it  denote  the  general  qualification 
for  worthy  receiving, — that  "lively  faith"  which  is  men- 
tioned in  the  following  Article  ? — or  does  not  the  tenor  of  the 
sentence  rather  lead  us  to  think  of  a  special  act  of  faith  in  • 
the  reality  and  blessedness  of  that  which  is  being  received  ? 
even  as  it  is  required  of  persons  to  be  baptized,  to  have 
"  Faith  whereby  they  stedfastly  believe  the  promises  of  God 
made  to  thera  in  that  Sacrament."  And  the  corresponding 
phrases  in  S.  Augustine,  so  often  quoted  in  this  argument, 
import  as  much  :  "  This  is  the  work  of  God,  that  ye  believe 
on  Ilim  whom  He  hath  sent.  This,  then,  is  to  eat,  not  that 
meat  which  perisheth,  but  that  which  remaineth  to  eternal 
life.  Why  make  ready  the  teeth  and  belly  ?  Believe,  and 
thou  hast  eaten  ^."  As  if  our  Lord  should  say  to  them,  "  In 
that  of  which  I  am  speaking  to  you,  the  eating  of  that  life- 
giving  meat,"  (which,  as  it  appears  afterwards,  is  the  inward 
part  of  the  Lord's  Supper,)  "your  work,  or  rather  God's 
work  in  you,  is  simply  to  believe :  He  will  take  care  of  the 
rest.  Bodily  eating  is  for  this  ordiuary  Bread ;  as  for  the 
Bread  w  hich  cometh  down  from  heaven,  '  believe,  and  thou 
hast  eaten.'  "  In  these  and  the  like  passages,  it  is  clear  that 
beneficial  receiving  alone  is  spoken  of,  and  that  the  proper 
instrument  by  which  men  so  receive  is  their  faith  in  Him  so 
giving  Himself  to  them.  There  is  not  the  smallest  appear- 
ance of  S.  Augustine's  sympathizing  with  those  among  the 
Beformers  who  regarded  the  participation  of  the  Bedcemer^s 
Body  and  Blood  as  ordinarily  separable  from  the  grace  of 
the  Eucharist,  any  more  than  there  is  any  instance  in  Holy 
Scripture  of  such  eating  and  drinking  being  spoken  of  ex- 
cept in  connection  with  that  Sacrament.  And  next  to  Holy 
Scripture,   S.  Augustine  is  plainly  the  authority  most  de- 

"'  In  Joan.  Ev.  tr.  xxv,  12 :  cf.  xxvi.  12. 


152  The  Presence  not  denied  in  Article  XXIX. 

Cttap.  IV.  ferred  to  in  tlie  Articles  on  this  subject.  We  are  not,  tliere- 
fore,  likely  to  be  far  wrong  if  we  take  the  twenty-eighth 
Article  as  insisting,  not  on  faith  in  general,  but  on  faith  in 
the  particular  grace  of  the  Sacrament.  "  Believe  that  thou 
reccivest  Him,"  (so  we  seem  to  be  told,)  "and  thou  hast 
Ilim  "." 

Concerning  the  twenty-ninth  Article ;  the  safest  way  is  to 
understand  it  as  interpreting  S.  John  in  the  same  sense  as 
S.Augustine  does,  whom  it  quotes  °.  But  if  we  took  it,  as 
tlie  Judgment  does,  to  deny  all  eating,  in  any  sense,  of  the 
Holiest  Thing  by  the  wicked  and  unworthy,  not  even  so 
could  it  be  inferred  that  the  framers  of  that  Article  shrank 
from  the  doctrine  of  a  Real  Objective  Presence  in  respect 
of  the  good  and  faithful;  nor  does  the  Article,  so  under- 
stood, contradict  the  notion  which  has  commended  itself  to 
some,  that  there  is  at  first  a  Real  Presence  to  all,  but  that 
it  is  withdrawn  when  the  unbeliever  communicates. 

Are  we  not,  on  the  whole,  justified  in  inferring  that  the 
Real  Objective  Presence  is  not  impugned  by  the  general 
tenor  of  these  two  Articles  ?  Therefore,  neither  is  adoration 
impugned  as  implying  the  Real  Objective  Presence. 

§  20.  The  question  then  comes  back  upon  us,  "What  could 
have  been  the  Censors'  ground  for  saying  that  it  is  im- 
pugned ?  May  it  be  pardonable,  if  one  venture  to  suggest 
that  even  good  and  sensible  men,  giving  way  to  a  panic,  are 
not  likely  to  be  good  reasoncrs;  that  something  like  this 
happened  to  the  authors  of  this  sentence ;  that  they  hastily 
caught  up,  as  people  do  in  a  panic,  that  which  in  fact  is 
a  weapon  from  the  Roman  armoury,  viz.  that  the  Article  does 
in  such  sense  deny  any  reception  by  the  wicked,  as  virtually 
to  deny  til e  R.eal  Objective  Presence  also;  and  then  know- 
ing that  adoration  at  least  of  the  heart  is  inseparable  from 
belief  in  such  Presence,  they  considered  it  as  condemned  by 
the  two  Articles  taken  together?  Whether  this,  however, 
or  any  other,  was  the  process  by  which  they  arrived  at  their 
conclusion,  it  is  impossible  not  to  feel  deep  regret  that  it 
was  not  distinctly  stated,  according  to  the  ordinary  practice 

"  Cf.  S.  M;u-k  xi.  21. 
"  \\'liat  tliiit  sense  is,  Di\  Pusey  and  Mr.  Grueber  have  shewn. 


The  Court  inconsistent  iviih  itself  in  the  Sentence.      153 

of  ecclesiastical  as  well  as  civil  courts  in  this  country,  more  Chap.  IV. 
especially  in  cases  involving  heavy  penalties.  And  in  this 
case,  the  court  being  eminently,  by  its  composition,  a  court 
Christian,  it  would  not  perhaps  have  been  irrelevant  or  uufa- 
therly,  had  some  words  been  spoken  to  relieve  the  con- 
sciences of  the  many,  who  have  hitherto  practised  unquestion- 
ing adoration,  without  a  thought  of  being  undutiful  to  the 
Church;  and  to  protect  them  from  the  troublesome  scruples 
and  bewildering  imaginations,  doctrinal,  metaphysical,  or 
ecclesiastical,  which  the  bare  authoritative  utterance  of  such 
a  sentence  would  be  likely  to  awaken  in  them;  and  that 
at  a  time  when  their  hearts  most  earnestly  long  to  surrender 
themselves  to  their  Saviour  without  reserve  or  interruption. 

§  21.  Or,  it  may  be,  the  condemnation  was  meant  to  apply 
not  so  much  to  the  requirement  of  worship,  as  to  the  phrase 
by  which  the  Object  of  worship  had  been  defined, — "  the  Body 
and  Blood  of  Christ  under'  the  form  of  Bread  and  Wine." 
But  if  so,  then,  according  to  a  rule  which  has  entered  largely 
into  this  very  judgment,  it  was  specially  incumbent  upon  the 
censors  to  make  known  the  grounds  of  their  censure.  In 
denying  the  Body  and  Blood  of  our  Lord  Jesus  Christ  to  be 
eaten  by  the  wicked,  they  have  laid  great  stress — indeed,  the 
main  stress  of  their  cause — on  the  title  of  Art.  XXIX.  They 
have  refused,  it  would  appear,  to  consider  the  explanation 
which  has  been  oflFered,  and  sustained  by  a  large  array  of 
authorities,  to  the  effect  that  the  phrase,  "  eat  Christ's  Body,'' 
is  a  theological  phrase  capable  of  more  than  one  interpreta- 
tion ;  that  is,  that  it  has  more  than  one  "  literal  and  gram- 
matical sense,"  and  that  the  body  of  the  Article  itself  fixes 
the  title  to  that  meaning  which  would  justify  the  defendant. 
All  this  they  entirely  ignored,  and  grounded  a  sentence  of 
deprivation  on  a  statement,  of  which  all  that  could  be  fairly 
said  was,  that  it  was  contrary  to  one  of  two  literal  and  gram- 
matical interpretations  of  one  single  phrase.  By  this,  at  any 
rate,  they  would  seem  to  bind  themselves  to  be  very  "  literal 
and  grammatical"  in  all  their  proceedings,  and  not  to  condemn 
tlie  other  expression,  "present  under  the  form  of  Bread  and 
Wine,"  (which  is,  in  other  words,  "really  and  objectively  pre- 
sent, as  the  invrard  part  of  the  Sacrament,")  unless  they  could 


154  "  Under  the  Form  of  Bread  and  Wine" 

Chap.  IV,  shew  some  "  literal  and  grammatical"  contradiction  of  it  in 
the  Articles.  I  do  not  sec  how  this  can  be  denied,  without 
maintaining  one  rule  for  the  prosecution  and  another  for  the 
defence.  No  such  contradiction  has  yet  been  distinctly  al- 
leged. If  any  exist,  the  learned  assessors  will  be  only  doing 
themselves  justice  in  pointing  it  out. 

§  22.  And  more  than  this.  There  is  among  the  Thirty- 
nine  Articles  one  which  was  originally  specified  in  the  charge 
against  Archdeacon  Denison,  but  the  mention  of  it  was  after- 
wards, for  whatever  reason,  withdrawn ;  I  mean  the  thirty- 
fifth,  which  re-asserts  the  general  doctrine  of  the  Book  of 
Homilies.  Now  the  condemned  phrase  ("  under  the  form  of 
Bread  and  Wine")  is  taken,  as  every  one  knows,  from  the 
Book  of  Homilies;  not,  indeed,  from  the  body  of  any  homily, 
but  from  one  of  two  authorized  titles  of  the  fifteenth  homily 
of  the  second  book, — authorized,  undoubtedly,  one  as  much 
as  the  other;  and  therefore,  according  to  all  common  rules 
of  construction,  the  second  to  be  taken  as  at  least  reconcile- 
able  with  the  first ; — which  notion  is  further  confirmed  by  the 
description  prefixed  to  the  body  of  Queen  Elizabeth's  Homi- 
lies :  ''  The  second  part  of  Homilies,  on  such  matters  as  were 
promised  and  entituled  in  the  former  part  of  Homilies." 

And  on  comparing  the  two  titles,  few  persons,  I  think, 
■would  doubt  that  the  one  was  meant  to  be  equivalent  to  the 
other.  The  first  is  "  the  due  receiving  of  the  Body  and  Blood 
of  Christ  under  the  form  of  Bread  and  Wine ;"  the  second, 
"the  worthy  receiving  and  reverent  esteeming  of  the  Sacra- 
ment of  the  Body  and  Blood  of  Chi'ist."  ''  The  Body  and 
Blood  of  Christ  under  the  form  of  Bread  and  Wine"  is  thus 
set  before  us  as  something  inseparable  from  "  the  Sacrament 
of  the  Body  and  Blood  of  Christ," — as,  indeed,  it  must  be, 
according  to  the  account  of  a  saci-ament  in  the  Catechism. 

And  surely  this — being  part  of  the  definition  of  the  Eucha- 
rist— is  a  main  point  of  Christian  doctrine.  If  it  be  so  wrong, 
so  ungodly  and  unwholesome,  as  this  condemnation  supposes 
it,  how  can  it  be  true  that  the  Homilies,  taken  generally, 
"  contain  a  godly  and  wholesome  doctrine  V 

One  way,  indeed,  is  conceivable,  in  which  we  might  be 
forced  to  admit  the  hypothesis  of  the  phrase  having  been 


does  not  imply  the  Errors  disavowed  by  our  Church.     155 

left  by  mistake;  i.  e.  if  the  liomily  so  entitled  contained  any  Chap.  IV. 
statement  clearly  repugnant  to  the  first  title.     But  no  such 
statement  ever  has,  or  can  be,  produced  from  this  or  any  other 
homily. 

No  doubt  the  formula,  ''  Sub  specie  Panis  et  Vini,"  is  used 
by  the  Roman  Catholics ;  but  it  is  also  used  by  the  Lutherans, 
and  from  them,  probably,  it  was  adopted  by  Ridley,  whose 
sentiments  on  Christ's  Presence  in  the  Eucharist  are  known 
to  have  differed  materially  from  Calvin's.  They  were  formed, 
confessedly,  on  "  The  Book  of  Bertram  the  Priest,"  who  de- 
scribes the  holy  Sacrament  thus  :  "  Sub  velamento  corporei 
Panis,  corporeique  Vini,  spirituale  Corpus,  spiritualisque  San- 
guis existit°."  "Sub  velamento:"  the  phrase  is  equivalent 
to  ''under  the  form."  That  Bertram  meant  by  it  to  express 
a  spiritual,  not  a  carnal  or  material.  Presence,  is  plain  by  his 
saying,  "Panis  ille  vinumque  figurate  Christi  Corpus  et  San- 
guis existit";"  and,  "  Secundum  visibilem  creaturam  corpus 
pascunt,  juxta  vero  potentioris  virtutem  substantise  nientcs 
fidelium  et  pascunt  et  sanctificant."  That  he  did  not  receive 
Transubstantiation  is  also  plain  ;  for  his  words  are,  "  Se- 
cundum creaturarum  substautiam,  quod  fuerunt  ante  consc- 
crationem,  hoc  et  postea  consistuut."  Bertram,  therefore, 
holding  Christ^s  presence  under  the  form  of  Bread  and  Wine, 
did  yet  contradict  the  same  two  errors  wliich  the  Reformed 
Church  of  England  warns  her  children  against. 

And  however  coarsely  Luther  himself,  and  some  of  the 
Lutherans,  might  sometimes  express  themselves,  there  can 
be  no  reasonable  doubt  that  the  very  same  is  the  true  mean- 
ing of  the  Confession  of  Augsburgh,  teaching  (Art.  X.)  that 
"  with  the  Bread  and  Wine,  the  Body  and  Blood  are  truly 
present  in  the  Lord's  Supper,  and  truly  given  to  those  who 
eat  there ;  and  they  censure  such  as  teach  otherwise." 

Neither  Ridley,  then,  nor  the  Homilies,  nor  such  as  adopt 
their  language,  can  fairly  be  charged  with  holding  the  gross, 
carnal  idea  which  was  afterwards  imputed  to  them  under  the 
name  of  Consubstantiation :  which  idea  seems  to  be  censured 
by  implication  in  our  twenty-eighth  Article,  where  the  Body 
of  Christ  is  said  to  be  "  given,  taken,  and  received  in  the 

»  Book  of  Bcitram,  p.  2 J,  cil.  1G86. 


156  Amount  of  material  Error  in  tlie  Sentence. 

Chap.  IV.  Supper,  only  after  a  heavenly  and  spiritual  manner;"  and  at 
the  end  of  the  Liturgy,  where  we  disclaim  adoration  of  any 
corporal  Presence  of  Christ.  Well  may  we,  with  the  whole 
Church  rightly  understood,  condemn  and  disavow  any  notion 
of  such  a  Presence.  But  to  condemn  the  phrase,  "under 
the  forna  of  Bread  and  Wine,"  would  be  condemning,  first. 
Bishop  Ridley,  and  the  rest  who  sanctioned  the  First  Book 
of  Homilies,  and,  through  them,  the  Confession  of  Augs- 
burgh,  and  the  whole  body  of  orthodox  Lutherans. 

Not  in  this  present  instance  only  has  mischief  been  done 
by  a  vague  dread  of  Consubstantiation,  hurrying  people  on 
to  en'oneous  censures,  which  would  have  been  spared,  had 
they  given  themselves  more  time  to  consider  either  the  true 
meaning  of  the  words  censured,  or  the  extent  to  which  the 
censure  would  reach. 

§  23.  Thus,  in  default  of  all  explanation  from  those  who 
decided  the  other  day  that  Eucharistical  worship  is  contrajy 
to  the  Articles,  endeavour  has  been  made  to  trace,  as  ex- 
actly as  one  might  by  conjecture,  the  possible  ground  of  that 
decision,  and  to  shew  that  it  is  as  little  warranted  by  the 
Prayer-book,  Articles,  and  Iloniilies,  as  by  Holy  Scripture 
and  Primitive  Antiquity.  The  survey,  such  as  it  is,  will  per- 
haps have  sufficiently  explained  the  deep  and  intense  anxiety 
which  Avas  felt  b}^  many,  at  the  first  promulgation  of  the 
sentence,  for  the  integrity  of  the  Catholic  doctrine  of  the 
Holy  Eucharist, — an  anxiety  which  must  continue  to  be  felt, 
until  it  shall  please  God  to  put  in  the  hearts  of  those  who 
have  spiritual  authority,  either  to  withdraw  that  condemna- 
tion, or  so  to  limit  it  that  it  shall  not  seem  to  contradict  the 
Ileal  Objective  Presence. 

For  assuredly  it  is  not,  as  it  now  stands,  a  mere  question 
of  posture.  Were  that  all,  there  is  not  one  who  denies  the 
full  right  of  every  particular  or  national  Church  to  choose 
among  the  several  postures  of  adoration,  and  to  forbid  the 
use  of  either  or  all  of  them  on  this  or  that  particular  occa- 
sion, when  it  might  cause  scandal  or  confusion;  just  as 
English  Churchmen  are  left,  as  it  seems,  to  their  own 
charity  and  discretion,  whether  or  no  to  recognise-  by  out- 
ward gesture  the  Presence  which  they  must  believe  (unless 


Present  legal  Position  of  the  Clergy.  157 

tliey  deny  altogether  the  vahdity  of  the  Roman  Sacraments)  Chap,  V. 
when  they  meet  -with  any  of  the  customary  solemn  proces- 
sions, or  on  other  occasions  not  unfamiliar  to  travellers. 

The  question,  it  must  be  repeated,  is  not  ''how  or  xchen 
we  are  to  adore,"  but  "  whether  it  is  lawful  at  all  to  adore 
Clirist  as  the  inward  part  of  the  Sacrament?"  Tliat  this 
is  the  real  issue  we  were  officially  told  by  the  Archbishop's 
principal  lay  assessor,  when  he  pronounced  a  certain  sen- 
tence quoted  from  Bishop  Audrewes  to  be  a  ''reiteration"  of 
what  had  been  condemned  before :  and  neither  his  Grace 
himself,  nor  any  of  his  clerical  assessors,  did  either  then  or 
at  any  time  since  intimate  any  dissent  from  the  statement. 

It  stands  therefore  at  present  before  the  world  as  the 
judicial  sentence  of  the  Archbishop  of  Canterburj',  that  it  is 
contrary  to  the  Articles  to  say,  "  Christ  Himself,  the  Thing 
signified  of  the  Sacrament,  is  to  be  worshipped  in  and  with  the 
Sacrament,"  and  that  any  beneficed  person  so  teaching  and 
worshipping  must  incur  deprivation.  Now  of  course  no  one 
supposes  that  the  Archbishop  and  the  clergy  sitting  with 
him  would  deny  that  Christ  is  to  be  worshipped,  and  with 
special  worship  where  He  is  especially  present.  It  remains, 
therefore,  that  they  mean  to  deny  any  such  especial  Pre- 
sence in  the  Eucharist  as  should  claim  special  worship  and 
homage ;  and  what  is  that  but  denying  altogether  any  Real 
Presence  after  consecration  ?  Consequently,  believers  in  that 
Presence — not  only  in  its  truth,  but  in  its  essential  import- 
ance— must  apprehend  a  vital  doctrine  of  the  Gospel  to  be 
put  in  jeopardy  by  this  decision.  It  is  a  sad  thing  to  say, 
but  is  it  not  too  true  ? 


CHAPTER  V. 

DUTIES  OF  CHURCHMEN  IN  RESPECT  OF  THIS  CASE. 

§  1.  There  remains  the  very  serious  practical  inquiry, 
how  the^position  of  persons  so  believing  within  the  Church 
of  England  is  aff'ected  by  these  proceedings.  And  this  again 
is  two  questions  in  one ;  for  it  may  be  taken  as  relatino- 
either  to  our  legal  or  to  our  moral  and  spiritual  position. 


158  How  Jar  the  Articles  are  made  tJie  sole  Test  of  Doctrine. 

Chap.  V.  With  regard  to  tlic  furnicr,  it  is  useless  to  speculate  mucli, 
it  being  in  a  way  to  receive  solutiou  from  the  [troper  au- 
thorities ia  due  course  of  law.  Meantime  we  may  thank- 
fully receive  the  assurance,  that  for  the  present  the  judg- 
ment would  only  form  a  precedent  for  the  one  diocese  of 
]5ath  and  Wells,  and  there  only  in  regard  of  benefices  in  the 
Bishoi)'s*pa*ronage.  Again,  we  may  entertain  the  hope  that 
it  may  be  reversed  on  appeal,  or  fall  to  the  ground  by  reason 
of  some  providential  flaw.  If  neither  of  these  things  happen, 
then  (as  the  judgment  on  appeal  will  be  legally  binding  at 
least  on  the  diocesan  courts  of  England,)  the  other  question 
•will  arise,  how  shall  we  stand,  morally  and  spiritually,  as 
clergymen  bound  by  certain  Articles,  Avhen  the  legal  inter- 
preters of  those  Articles  have  declared  them  to  be,  by  im- 
plication, contrary  and  repugnant  to  a  tenet  which  we  hold 
as  a  vital  doctrine  of  the  Gospel  ? 

§  2.  But  before  going  on  to  this,  it  may  be  worth  while  to 
say  one  word  more  on  the  comparatively  immaterial  question 
of  our  legal  position.  Speaking  under  correction,  I  believe 
that,  as  a  matter  of  course,  until  the  legislature  decree  other- 
wise, the  decision  of  the  highest  court  of  appeal  rules  all 
subsequent  decisions.  Therefore  every  clergyman  from  that 
day  forward  will  understand,  that  if  he  be  known  in  any  way 
to  hold  the  duty  of  worshipping  Christ  especially  present  in 
Holy  Communion,  his  place  and  benefice  in  the  Church  of 
England  will  be  at  the  mercy  of  any  one  choosing  to  ex- 
hibit articles  against  him.  And  since  it  is  known  that 
there  is  a  numerous  and  powerful,  and  in  these  matters 
(may  we  not  say  it?)  an  unscrupulous  section  of  the  Church, 
watching  to  see  whom  they  may  take  at  such  an  advantage ; 
there  can  be  small  doubt,  humanly  speaking,  what  will  be- 
come in  a  few  generations,  not  only  of  the  custom  of  ado- 
ration, but  of  the  doctrine  inseparable  from  it — the  doctrine 
of  the  Real  Presence  among  us. 

Again,  it  is  doubtless  true  that  legally  the  act  of  Eliza- 
beth, under  which  the  judgment  has  been  obtained,  would 
not,  taken  by  itself,  constitute  the  Articles  the  sole  test 
of  doctrine.  But  those  who  have  expressed  a  fear  of  such 
a  result  were  thinking  not  of  that  act  onl}^  but  of  its  effect 


Case  of  the  Cleryxj,  as  Men  bound  to  obey  the  Laio.     159 

taken  conjointly  with  tlie  Gorliam  decision.  Tlie  latter  Chap.  V. 
seemed  to  rule  that  nothing  should  be  held  obligatory,  un- 
less it  were  affirmed  in  the  Articles.  The  former,  that  no- 
thing, however  plainly  affirmed  in  Holy  Scripture,  or  the 
Prayer-book,  should  be  so  much  as  allowed,  if  it  appeared  at 
first  sight  contrary  to  the  Articles ;  assuming  thereby  that 
that  one  document  had  nothing  in  it  ambiguous,  notliing 
equivocal,  nothing  which  could  need  to  be  interpreted  by 
con)parison  with  other  documents  of  co-ordinate  authority. 
What  more  could  be  desired  by  any  one  who  might  wish  to 
escape  from  Holy  Scripture  and  the  Prayer-book,  and  make 
the  Thirty-nine  Articles  our  sole  standard?  If  a  man  were 
minded,  for  instance,  to  deny  the  Inspiration  of  Scripture, 
the  Eternity  of  hell-torments,  or  the  personal  existence  of 
the  Evil  Spirit,  he  would  have  only  to  point  out  that  they 
are  not  affirmed  in  the  Articles.  If  he  wished  to  deny 
S.  James's  doctrine  of  Justification  by  works,  or  to  enforce 
Calvin's  doctrine  of  absolute  Predestination,  he  might  have 
his  way  by  quoting  the  letter  of  the  eleventh  and  seven- 
teenth Articles. 

If  it  be  really  the  mind  of  the  present  English  Church  so 
extensively  to  narrow  her  pale  of  admissible  doctrine  on  one 
side,  and  enlarge  it  on  the  other;  would  it  not  be  wiser, 
better,  more  seemly,  to  do  it  once  for  all,  deliberately,  and 
in  the  face  of  day,  that  all  men  might  know  what  themselves 
and  others  are  about,  rather  than  go  on  in  this  unhappy, 
vexatious  course;  watching  for  seasons  when  an  adversary 
happens  to  be  unwary  or  unpopular,  or  when  sympathy  may 
be  hoped  for  from  a  prime  minister  or  judge;  and  dis- 
posing of  deep  and  high  points  of  theology  by  a  side-wind, 
et  quasi  aliud  agendo  ?  'Ev  Be  (pael  kuI  oKeaaov,  eVet  vv  roc 
euaSev  ovrco^. 

§  3.  But  be  that  as  it  may,  the  question  will  remain  for 
individuals,  supposing  the  sentence  confirmed.  What  ought 
they  to  do,  who  have  gone  on  hitherto  believing  the  Real 
Presence,  and  adoring  accordingly,  in  no  undutifulness  to 
the  English  Church,  but  in  full  conviction  that  they  were 
but  carrying  out  what  they  had  learned  in  the  Catechism 
and  Communion  Office?    They  cannot  give  up  their  con- 


160  We  are  not  disloyal  in  keeping  our  Posts ; 

Chap.  V.  victions^  tlicy  cannot  cease  to  believe  and  adore  in  defer- 
ence to  a  mere  affirmation,  even  from  the  liigliest  human 
authority^  the  reasons  (for  whatever  cause)  being  Avithheld ; 
nor  yet  upon  such  reasons  as  have  hitherto  been  alleged. 
Neither  is  the  matter  an  abstract  one,  such  as  one  may 
withdraw  his  mind  from,  and  exclude  it  from  his  teach- 
ing, or  even  in  a  way  suspend  his  belief  of  it,  in  a  dutiful 
wish  to  obey  those  whom  God's  providence  has  set  over  him. 
Such  cases  are  conceivable;  perhaps  (e.  g.)  a  persou^s  view  of 
predestination  may  admit  of  being  so  treated;  but  whether 
or  no  Jesus  Christ  the  Son  of  jNIan  is  specially  present  in  the 
Holy  Sacrament,  and  whether  to  worship  Him  accordingly 
or  no — these  are  thoughts  which  cannot  be  put  by;  they 
come  before  the  mind  and  heart  as  often  as  you  go  to  His 
altar.  And  if  you  believe  them  to  be  essential  parts  of 
Christian  truth  and  duty,  you  must  teach  them  to  all  en- 
trusted to  your  care. 

The  only  question  will  be,  Is  a  person  continuing  so  to 
believe  and  teach  bound  to  resign  any  privileges  which  he 
may  enjoy  in  virtue  of  his  subscription  to  the  Articles?  or  is 
he  free  in  conscience  to  retain  them  as  long  as  he  can,  if  he 
consider  it  otherwise  his  duty  to  do  so? 

Now  this  question  seems  to  resolve  itself  into  another  and 
a  more  general  inquiry.  It  being  allowed  that  human  laws 
bind  the  conscience  of  the  subject  to  obey  them  according  to 
the  intention  of  the  legislature,  if  not  contrar}'  to  the  law  of 
God ;  we  are  to  consider  whether  the  like  submission  is  ab- 
solutely due  to  the  judicial  interpretations  of  the  same  laws  ? 
For  example :  certain  goods  of  foreign  manufacture  are,  or 
were  lately,  prohibited  in  this  country,  and  no  doubt  it  was 
a  moral  duty  to  abstain  from  importing  what  were  unques- 
tionably known  to  be  goods  of  that  description ;  but  let  us 
suppose  that  in  a  particular  instance  a  question  had  arisen, 
■whether  such  and  such  a  fabric  came  under  that  description, 
and  the  judges  had  determined  it  in  the  affirmative,  while 
the  merchant,  from  his  technical  knowledge,  was  thoroughly 
convinced  of  the  negative;  was  he  bound  in  conscience  to 
abstain  from  importing  the  like  in  time  to  come?  or  might 
he  innocently  risk  the  transaction  if  he  thought  it  worth 


Are  toe  incurring  the  Taint  of  Heresy  ?  161 

wliile  ?    Other  imaginary  cases  might  be  put,  but  this  one  Chap.  V. 
"will  be  sufficient  to  explain  what  is  meant. 

Now,  as  I  can  hardly  conceive  any  one  imagining  that  the 
tradesman  in  this  instance  was  morally  guilty  of  breaking 
the  law,  so  neither,  or  rather  mucli  less,  would  the  same  guilt 
seem  to  attach  to  a  clergyman,  retaining  his  cure,  if  he  could, 
after  his  opinions  and  teaching  had  been  condemned,  sup- 
posing him  sincerely  and  seriously  convinced  before  God  that 
the  condemnation  proceeded  on  a  mistake  in  the  law.  It 
would  be  a  question,  not  of  right  or  wrong,  but  of  expedient 
or  inexpedient ;  and  surely,  in  the  event  we  are  now  contem- 
plating, (may  God  avert  it  !  but  if  it  should  happen,)  truth 
and  charity,  and  loyalty  and  devotion,  the  honour  of  God  In- 
carnate, and  the  salvation  of  the  souls  of  our  brethren — all 
the  motives  that  can  be  imagined  going  to  make  up  the 
highest  expediency — would  render  it  the  duty  of  every  Catho- 
lic clergyman  to  abide  in  his  place  until  he  was  forcibly  ex- 
pelled from  it,  either  by  a  like  prosecution,  ending  in  like 
manner,  or  from  inability  to  bear  up  against  the  worry  and 
expense  of  the  proceeding. 

If  any  misgiving  occurred  to  a  right-minded  person  in 
adopting  this  course,  it  would  probably  be  on  the  ground 
that  there  was  some  appearance  of  breach  of  trust,  in  respect 
of  those  under  whose  authority  he  was  taking  the  benefit  of 
his  subscription,  conscious  all  the  while  that  he  was  sub- 
scribing in  a  different  sense  from  what  they  might  be  willing 
to  allow.  But  this  scruple  might  at  once  be  met,  by  taking 
care  to  give  sufficient  notice  of  your  mind  and  purpose  to 
the  persons  concerned,  and  so  enabling  them,  if  they  thought 
proper,  to  put  you  also  on  your  trial?. 

§  4.  So  much  may  suffice  with  respect  to  our  legal  diffi- 
culties :  but  there  are  others  more  serious,  connected  with  our 
ecclesiastical  position.  We  know  too  well,  by  very  sad  expe- 
rience, that  some  earnest  persons  regard  the  Church  of  Eng- 
land as  distinctly  committed  by  the  sentences  of  that  which 
may  happen  practically  at  a  given  time  to  be  her  supreme 
Court  of  Appeal.  So  that  if  the  present  judgment  against 
adoration  (e.g.)  were  unhappily  affirmed  by  her  Majesty  in 
p  See  note  at  the  conclusion. 
M 


162  The  Sentence  does  not  commit  ow  CJiurch  : 

Chap.  V.  Council,  there  is,  according  to  tliera,  no  help  for  it:  the 
Church  by  law  established  has  denied  the  faith,  and  believers 
must  seek  another  home  where  they  may. 

Now  many  will  feel  as  if  this  saying  refuted  itself  by  its 
very  extravagance.  To  suppose  that  for  one  sentence,  once 
promulgated  and  enacted,  by  a  court  constituted  as  that  of 
■which  we  are  speaking,  every  one's  faith  and  practice  re- 
maining just  what  it  was  before,  by  far  the  greater  number 
of  our  communicants  knowing  nothing  at  all  of  the  matter, 
not  even  aware  that  there  was  any  trial  going  on,  and  ready, 
for  aught  any  one  can  tell,  to  disclaim  the  doctrine  implied 
in  the  sentence,  if  it  were  duly  explained  to  them,  from  the 
very  bottom  of  their  hearts ; — to  suppose,  I  say,  that  by  one 
such  decision  all  these  believing  multitudes  were  fairly  turned 
out  of  God's  Church  on  earth,  and  left  with  the  heathen  to 
the  forlorn  hope  of  incurable  ignorance, — all  this  would  be  in- 
tolerable, nay,  impossible,  unless  some  unquestionable  word 
of  some  infallible  authority  were  shewn  for  it.  Compare  it 
with  the  known  dealings  of  the  Almighty  towards  either 
Churches  or  individuals.  See  how  it  looks  when  judged  of 
by  the  analogy  of  the  faith.  No  doubt  thei'e  are  fearful  in- 
stances of  one  person  falling  in  a  moment,  and  drawing 
after  him  in  ruin  thousands,  themselves  at  the  time  uncon- 
scious, or  not  yet  existing.  We  do  not  forget  Adam  in  Para- 
dise, nor  Esau  selling  his  own  and  his  children's  birthright, 
nor  Saul  when  Samuel  turned  away  from  him,  nor  Jeroboam 
when  he  made  Israel  to  sin  ;  nor  the  several  ringleaders  of 
heresy  and  schism  among  Christians,  and  how  their  unhappy 
followers  were  cast  out  with  them  ;  nor  (in  a  word)  how  the 
fathers'  sins  are  by  the  Divine  law  visited  on  the  children  : 
and  it  is,  of  course,  possible  that  any  particular  instance  of 
transgression  and  misleading  may  prove  to  be  one  more 
in  that  list ;  but  who  at  the  time  shall  declare  it  so  ?  Surely 
none  may  do  that  with  authority  but  the  Judge  Himself; 
and  when  He  has  done  so,  He  has  constantly  done  it  by 
signs  unequivocal — miracles  or  prophecies,  or  the  consenting 
voice  of  His  Church ;  and  even  then  not  until  after  long  en- 
durance and  repeated  warnings.  But  for  private  Christiana 
to  take  upon  themselves  to  pass  that  sentence, — which  a  man 


to  do  that  there  must  be  fresh  Legislation,  1G3 

would  in  effect  be  passing,  if  he  forsook  the  Cliiirch's  com-  Ciiap.  V. 
munion  for  any  such  proceeding  as  is  now  dreaded, — this 
would  seem  not  unlike  the  error  of  those  who  were  warned 
that  they  knew  not  what  manner  of  spirit  tliey  were  of.  One 
mortal  sin,  we  know,  deliberately  consented  to,  is  enough  to 
destroy  a  soul ;  but  we  know  also  how  long  and  how  tenderly 
He  whose  name  is  Merciful  as  well  as  Jealous  has  borne  with 
whole  years  of  transgression  and  has  not  destroyed ;  we  know 
that  His  mercy  is  over  all  His  works ;  that  it  extends  to  the 
thousandth  generation,  while  He  is  said  to  visit  iniquity  upon 
children  only  and  children's  children.  The  antecedent  pro- 
bability therefore  is,  in  every  case,  until  the  Church  has  ex- 
amined and  ruled  it,  that  the  error  complained  of,  however 
real  and  deadly  in  itself,  does  not  bring  such  a  taint  of  heresy 
over  those  communicating  with  its  professors,  as  to  separate 
them,  ipso  facto,  from  the  Church. 

§  5.  Secondly,  in  this  particular  case,  the  error  coming 
out  not  in  the  shape  of  a  synodical  or  legislative  enactment, 
but  of  a  judicial  decision;  as  it  is  no  part  of  the  law  of  the 
land,  of  force  to  bind  the  conscience  of  the  subjects,  so  is  it 
no  part  of  the  law  of  the  Church,  (the  provincial  Church,  of 
course,  I  mean,)  with  power  to  bind  the  conscience  of  its 
members.  It  betrays,  indeed,  a  sad  want  of  discipline,  and 
threatens  and  forebodes  an  eventual  corruption  of  doctrine ; 
but  it  leaves  the  formularies  of  the  Church  and  the  faith  of 
its  present  members  just  where  they  were.  If  any  one  doubt 
this,  let  him  consider  one  or  two  parallel  cases.  Suppose, 
from  some  epidemical  delusion,  (we  have  seen  such  things 
at  no  great  distance,)  it  had  become  morally  impossible  to 
obtain  a  verdict  of  guilty  against  a  murderer  in  a  particular 
country — would  any  one  think  of  laying  it  to  the  charge  of 
that  country  that  it  had  no  law  against  murder?  Or  what 
if,  at  any  time,  by  connivance,  corruption,  or  indolence,  it 
should  appear  that  the  slave-trade  is  still  being  carried  on 
in  English  vessels,  or  slavery  practised  in  some  English 
colony — would  it  be  fair  to  say  that  slavery  and  the  slave- 
trade  had  again  become  part  of  the  laws  and  institutions  of 
England  ?  Or  again, — to  put  a  case  nearer  the  actual  one, — 
if  we  imagine  the  days  of  Arian  ascendancy  returned,  and,  by 

M  2 


IGl  The  main  Difficulty  of  the  Case. 

Chap.  y.  some  such  combinution  as  we  read  of  under  Constantius,  a 
judicial  body  formed  which  had  a  leaning  that  way,  and  skill 
more  or  less  to  carry  with  it  the  popular  feeling,  and  thus  a 
sentence  obtained  against  orthodoxy  :  would  such  a  decision, 
or  a  hundred  such,  prove  the  English  Church  to  be  in  its 
essence  really  Arian  ?  They  would  certainly  cause  great 
anxiety  lest  it  should  quickly  become  such ;  but  instead  of 
their  affording  any  excuse  or  reason  for  separation,  every 
heart  that  was  truly  loyal  to  our  Saviour  would  assuredly  feel 
called  on  to  cling  to  its  profession  the  more  earnestly,  and 
take  away  the  reproach  from  Israel ;  and  if  any  made  that 
state  of  things  an  argument  for  withdrawing  himself  and 
joining  some  other  Christian  body,  how  very  sure  should  we 
feel  that  he  was  either  indulging  temper,  or  but  availing 
himself  of  it  as  a  plea  for  carrying  into  effect  what  for  other 
reasons  he  had  before  determined  on ! 

The  matter  may  be  put  in  this  light.  Casuists  are  agreed 
that  the  proper  authorities  to  determine  the  meaning  of 
documents  subscribed  to,  are  the  same  by  whom  the  sub- 
scription is  enforced;  i.  e.,  in  this  case,  the  Church  and  State 
of  England.  There  can  be  no  reasonable  doubt  that  when 
these  bodies  last  legislated  on  the  subject,  in  1661,  they 
meant  to  receive  subscriptions  in  the  sense  now  condemned. 
If  they  have  changed  their  mind  and  will,  let  them  declare 
it  in  the  only  way  in  which  it  is  competent  for  them  to  do 
SO;  namely,  by  fresh  legislation  corrective  of  the  former. 
Until  they  shall  have  so  done,  they  must  be  taken  to  be  of 
the  same  mind  as  before,  and  the  old  interpretation  to  stand 
good.  Any  court  of  justice  interpreting  the  document  on 
any  other  principle  narrower  than  this,  must  be  presumed 
to  be  mistaken,  and  cannot  bind  the  conscience  by  its  de- 
cision. Nothing  can  do  that,  short  of  the  voice  of  the  le- 
gislature, distinctly  enacting  the  new  interpretation.  The 
synod  or  convocation  so  decreeing  may  bind  us  as  Church- 
men ;  the  parliament  as  Englishmen ;  until  they  have  spoken 
we  are  free. 

§  6.  It  would  appear,  then,  that  by  the  decision,  simply 
as  a  decision,  we  really  need  not  feel  ourselves  or  our  Church 
in  any  degree  bound  or  committed.     It  may  be   a  great 


The  Sentence  heretical  brj  the  Statute  of  Elizabeth.    165 

scandal  and  a  bad  precedent,  but  no  man  is  pledged  as  a  Chap.  V. 
Churchman  or  as  a  clergyman  to  abide  by  it,  and  therefore 
no  man  need  think  of  retiring  on  account  of  it.  But  there  is 
one  circumstance  connected  with  it  which  yet  requires  grave 
consideration ;  it  presents,  indeed,  as  far  as  I  see,  the  only 
real  difficulty  of  the  case,  in  the  view  of  a  conscientious 
Churchman,  knowing  and  wishing  to  hold  by  the  rules  of 
antiquity.  That  circumstance  is  the  share  which  the  Metro- 
politan has  had,  and  is  likely  to  have,  in  the  whole  transac- 
tion; and  the  difficulty  which  it  raises  is  incurred  already: 
we  have  not  to  wait  for  it  until  the  appeal  shall  have  been 
dealt  with:  we  have  been  burdened  with  it  ever  since  the 
first  solemn  declaration  of  the  Court  at  Bath.  It  is  simply 
this :  that  if  there  be  any  soundness  in  the  statements  and 
arguments  set  down  above,  the  proposition  of  the  Court 
touching  worship  in  Holy  Communion  would  seem,  even  by 
the  existing  law  of  the  English  Church,  to  be  heretical,  or 
verging  on  heresy;  and  of  course  the  question  might  occur, 
Can  Christians  knowingly  go  on  in  communion  with  a  spiri- 
tual superior  who  has  publicly  so  committed  himself,  and  not 
be  partakers  of  the  ill  ?  This  question  I  should  answer, 
without  hesitation,  in  the  affirmative,  and  that  for  reasons 
strictly  ecclesiastical.  I  will  endeavour  to  explain,  as  briefly 
and  clearly  as  I  can,  the  grounds  both  of  the  difficulty  and 
of  the  solution. 

For  i\iQ prima, facie  suspicion  of  heresy:  the  measure  and 
extent  of  that  evil,  as  is  w^ell  known,  are  legally  determined 
among  us  by  the  statute,  1  Eliz.  i.  56,  where  it  is  ruled  that 
persons  commissioned  by  the  Crown  to  determine  ecclesias- 
tical causes  "  shall  not  in  any  wise  have  authority  or  power 
to  order,  determine,  or  adjudge  any  matter  or  cause  to  be 
heresy,  but  only  such  as  heretofore  have  been  determined, 
ordered,  or  adjudged  to  be  heresy,  by  the  authority  of  the 
canonical  Scriptures,  or  by  the  first  four  general  Councils,  or 
any  of  them,  or  by  any  other  general  Council  wherein  the 
same  was  declared  heresy  by  the  express  and  plain  words  of 
the  said  canonical  Scriptures,  or  such  as  hereafter  shall  be 
ordered,  judged,  or  determined  to  be  heresy  by  the  high 
court  of  parliament  of  this  realm,  with  the  assent  of  the 


166  The  Real  Presence  distinctly  set  forth 

Chap.  V.  clerg:y  in  tlieir  convocation ;"  and  "  it  hatli  been  since  generally 
liolden,  that  althouj^h  the  high  commission  court  was  abolished 
by  the  statute  16  Chas.  I.  c.  11,  yet  tliose  rules  will  be  good 
directions  to  ecclesiastical  courts  in  relation  to  heresy  p." 

Now  the  third  CEcumcnical  Council,  that  of  Ephesus, 
A.D.  431,  gives  the  full  authority  of  the  Church  to  the  fol- 
lowing paragraph  of  the  remonstrance  sent  to  Nestorius  a 
little  before  by  S.  Cyril  and  the  Synod  of  Alexandria*!. 

"  And  there  is  another  point  which  we  must  of  necessity 
add ;  how  that,  setting  forth  the  death  after  the  flesh  of  the 
Only-begotten  Son  of  God,  that  is,  Jesus  Christ,  and  con- 
fessing His  resurrection  from  the  dead,  and  ascension  into 
the  heavens,  we  celebrate  in  the  Churches  the  unbloody 
Sacrifice.  And  thus  we  draw  nigh  to  the  mystical  Eucha- 
rists, and  are  sanctified  by  becoming  partakers  of  the  holy 
Elesh  and  the  precious  Blood  of  Christ  the  Saviour  of  us  all. 
And  not  as  common  Flesh  do  we  receive  it,  (God  forbid !) 
nor  yet  as  that  of  a  Man  sanctified,  and  united  unto  the 
Word  as  having  one  and  the  same  dignity,  or  as  having  re- 
ceived God  to  dwell  in  Him,  but  as  truly  life-giving,  and 
the  very  Flesh  of  the  Word  Himself.  For  being,  as  God, 
in  Ilis  nature.  Life,  in  that  He  became  One  with  His  own 
Flcsli,  He  manifested  it  to  be  life-giving.  So  that,  although 
He  say  to  us,  'Verily,  verily  I  say  unto  you.  Except  ye  eat 
the  Flesh  of  the  Son  of  Man,  and  drink  His  Blood,' — we  are 
not  to  infer  that  it  (like  the  rest)  is  the  flesh  of  a  man,  one 
of  those  who  are  such  as  we  are ;  (for  how  shall  the  flesh  of 
a  man  be  life-giving,  according  to  its  own  nature  ?)  but  that 
it  has  truly  become  the  very  own  Flesh  of  Him  who  for  our 
sake  both  became  and  is  entitled  as  well  a  Son  as  a  Man/' 

Here  it  is  plain,  first,  that  the  Council,  adopting  the  phrase- 
ology of  the  Liturgy  then  in  use  at  Alexandria,  gives  distinct 
sanction  to  the  doctrine  contained  in  that  and  all  the  ancient 
Liturgies,  of  the  unbloody  Sacrifice  off'ered  in  all  Churches 
continually.  Next,  that  it  attributes  our  participation  of 
Christ's  Body  and  Blood,  and  our  consequent  sanctification, 
not  to  the  whole  action,  including  the  prayers  and  the  rest, 
but  to  that  which  we  do  when  we  draw  nigh  to  that  which 

P  Uuru's  Eccl.  Law,  ii.  277.  5th  cd.  -i  §  vii.  ap.  Routh,  Opusc.  ii.  25.     _ 


in  the  Decrees  of  Ephesus.  167 

has  been  sacramentally  blessed,  and  partake  of  it.  Thirdly,  Chap.  V. 
that  what  we  so  draw  nigh  to  receive  and  to  partake  of  is 
not  ''common  flesh,"  (God  forbid  !)  but  the  ''very  own  Flesh 
of  the  Word,  Who,  as  God,  being  by  nature  Life,  because 
He  had  made  Himself  one  with  His  own  Flesh,  declared  it 
to  be  life-giving."  It  is  for  those  who  deny  the  Real  Pre- 
sence, and  forbid  adoration,  to  reconcile  these  sayings,  if  they 
can,  with  their  own  views ;  or  else  to  shew  some  reason  why 
they  are  not  to  be  acconnted  so  far  heretical,  according  to 
the  standard  of  heresy  in  the  Church  of  England. 

§  7.  Consider,  again,  in  connection  with  the  foregoing,  what 
follows,  and  observe  how  it  is  sanctioned;  it  is  not  a  state- 
ment made  incidentally  with  a  view  to  establish  something 
else,  but  was  regarded  by  the  Oecumenical  Council  as  so 
necessary  a  portion  of  our  holy  faith,  that  they  guarded  it 
with  a  special  anathema  ^ :  "If  any  one  confess  not  the  Flesh 
of  the  Lord  to  be  life-giving,  and  the  very  own  Flesh  of  the 
Word  Himself  who  is  of  God  the  Father,  but  [regard  it]  as 
belonging  to  some  other  beside  Him,  however  closely  knit 
unto  Him  in  dignity,  —  i.  e.  as  having  simply  received  an 
indwelling  of  the  Deity,  and  not  rather  as  life-giving,  (to 
repeat  the  expression,)  because  it  hath  become  the  very 
own  Flesh  of  the  Word  who  hath  power  to  quicken  all 
things,"  (or  "to  make  all  His  living  progeny  VO — "^^^  ^^^ 
be  anathema." 

Observe  that  the  life-giving  quality  is  declared  to  depend 
on  Its  being  "  the  very  Flesh  of  the  Word  who  hath  power 
to  quicken  all  things ;"  which  implies  that  It  is  life  to  us  not 
simply  by  Its  merit  as  a  Sacrifice  on  the  Cross,  but  also  by  a 
real  participation  of  It  on  our  part.  That  Flesh,  the  Council 
means,  which  we  approach  and  partake  of  in  the  Eucharist : 
no  one,  if  he  fairly  compare  the  two  passages,  can  avoid 
seeing  this.  Or  if  there  were  any  doubt,  it  would  be  settled 
by  the  use  of  the  same  phrase,  "  the  mystic  Eucharist,"  in 
the  following  dictate  of  S.  Cyril*:  "I  hear  that  some  affirm 
that  the  mystical  Eucharist  avails  not  for  sanctification,  if  any 
relic  of  it  remain  unto  another  day.     But  in  so  saying  they 

'  Ibid.  §  xi.  p,  32.  •  ^(aoyovCiv. 

'  Ep.  ad  Calosyriuin,  Op.  t.  vii.  365  B.  ed.  Aubert. :  cf.  Cosin's  Works,  v.  130. 


168   Presence  and  Sacrifice  implied  in  the  Nicene  Canons. 

Chap.  V.  are  beside  themselves.  "For  Christ  is  not  estranged  [there- 
from], neither  will  His  holy  Body  admit  alteration.  But  the 
power  of  the  blessing,  and  the  life-giving  grace,  do  therein 
continue."  The  particular  idea  denoted  by  that  word  ''ob- 
jective" could  scarce  be  set  forth  more  distinctly.  Can  we 
help  recognising  it,  when  the  same  phrase,  "  mystic  Eucha- 
rist," is  employed  by  the  council  itself,  over  which  the  same 
S.  Cyril  was  presiding,  and  in  a  document  of  which  it  is  im- 
possible to  doubt  that  he  was  himself  the  author?  And  this 
document  has  been  in  such  sort  adopted  by  the  Church  of 
England,  as  that  any  contradiction  of  it  is  enacted  to  be 
positive  heresy. 

§  8.  Nor  may  it  be  omitted  that  the  first  Nicene  Council 
so  far  encourages  the  same  notion,  as  not  only  to  call  the 
holy  Eucharist  in  three  several  canons  a  Gift  and  an  Offering, 
but  also  to  imply  that  the  giving  and  receiving  of  it  is  giving 
and  receiving  the  Body  of  Christ ".  In  the  fifth  canon  they 
say,  (and  surely  it  is  an  enactment  not  unseasonable  to  be 
brought  just  now  to  our  recollection,) — "At  the  provincial 
synod  twice  in  the  j'ear  inquire  into  the  causes  of  the  ex- 
communicate, lest  some  narrowness  of  mind  or  party-spirit, 
or  other  uncomfortable  feeling,  should  have  caused  the  ex- 
clusion; and  let  one  of  the  synods  be  holden  before  Lent, 
that  all  such  ill-temper  being  done  away,  the  Gift  may  be  of- 
fered pure  unto  God."  In  the  eleventh,  certain  penitents  are 
directed,  without  offering,  to  communicate  in  the  prayers 
only.  The  eighteenth  runs  thus  ;  "  It  hath  come  before  the 
holy  and  great  synod,  that  in  some  places  and  cities  the 
deacons  give  the  Eucharist  to  the  presbyters,  a  thing  trans- 
mitted to  us  neither  by  canon  nor  custom,  that  such  as  have 
no  authority  to  offer,  should  give  to  those  who  offer  the  Body 
of  Christ.  And  of  this,  too,  we  have  been  informed,  that 
certain  of  the  deacons  approach  the  Euchai'ist  even  before 
the  Bishops.  Wherefore,  let  all  this  be  done  away.  .  .  .  Let 
them  receive  the  Eucharist  in  their  own  order,  after  the 
presbyters,  at  the  hands  either  of  the  Bishop  or  the  pres- 
byter." Here  is  a  distinct  recognition  of  the  Eucharist,  as 
a  sacrifice  in  which  the  Body  of  Christ  is  offered  by  Bishops 
"  Ap.  Routh,  Script.  Eccl.  i.  373,  377,  381. 


Distinction  of  Material  and  Formal  Heresy.  169 

and  presbyters,  and  cannot  be  offered,  iu  the  same  sense,  by  Chap.  v. 
deacons  and  laymen. 

§  9.  No  one  who  really  reflects  upon  these  sayings  of  the 
great  councils,  and  is  at  all  aware  of  the  mass  of  undesigned 
testimony,  diffusing  itself  through  all  antiquity,  to  the  same 
effect,  can  doubt  what  sort  of  a  decree  would  have  been  passed 
at  Nicsea  or  Ephesus,  had  the  doctrine  of  the  Eucharist  re- 
quired synodical  assertion  in  those  days.  But  whether  it  be 
that  the  sacramental  system  does  not  require  to  be  doctrin- 
ally  known  in  order  that  its  benefits  may  be  received,  any 
more  than  a  person  need  be  able  to  analyze  what  he  eats 
and  drinks  before  he  can  have  it  for  "food  and  gladness," 
or  for  other  causes  unknown  to  us;  it  pleased  Providence 
that  the  Church  should  enter  on  its  era  of  sad  division 
without  any  oecumenical  decision  primarily  and  directly 
pronounced  on  that  subject.  And  therefore  that  portion  of 
Christ's  truth  has  not  come  down  to  us  in  distinct  dogma- 
tical assertions  guarded  by  auathemas,  as  the  statements 
concerning  the  Trinity  and  Incarnation  have.  And  it  is 
consequently  a  more  adventurous  thing,  and  more  largely 
partaking  of  the  boldness  of  private  judgment,  to  denounce 
any  person  as  a  heretic  in  respect  of  the  former  class  of 
errors.  It  is  not  so  plainly  our  duty  to  withdraw  from  his 
communion,  as  it  would  be  if  he  had  been  distinctly  ex- 
communicated by  the  Church.  Materially  he  may  be  in 
heresy,  but  formally  he  is  not  yet  so, — a  distinction  acknow- 
ledged by  all  theologians  ^.  "  Simple  error  is  not  heresy, 
without  the  addition,  1.  of  something  in  the  matter  of  it, 
viz.  that  it  take  place  in  somewhat  appertaining  to  the 
faith ;  and,  2.  of  something  in  the  erring  person,  i.  e.  perti- 
nacity, which  alone  makes  a  heretic.  And  this  pertinacity 
arises  from  pride;  for  it  cometh  of  great  pride,  when  a  man 
prefers  his  own  sense  to  the  Truth  Divinely  revealed."  And 
S.  Augustine  says,  "  Though  men's  opinion  be  false  and  per- 
verse, yet  if  they  maintain  it  not  with  any  obstinate  wilful- 
ness ;  and  especially  if  it  be  one  which  they  have  not  daringly 
and  presumptuously  engendered  for  themselves,  but  have  re- 
ceived it  of  parents  misled  and  fallen  into  error ;  and  if  with 

»  S.  Tho.  Aqiiiu.  Dc  Malo.  qu.  viii.  Art.  i.  ad  V""""- 1.  xv.  1G5.  ccL  Vcnet.  1781. 


170       No  sufficient  Ground  of  Separatioyi  in  this  Case. 

Chap.  V.  careful  anxiety  tliey  are  seeking  the  truth,  and  are  ready, 
as  soon  as  they  have  found  it,  to  receive  correction  j  snch 
are  by  no  means  to  be  accounted  among  heretics  y."  "  Be- 
cause" (as  Aquinas,  quoting  the  passage,  adds)  "they  have 
no  choice,  aipeaiv, — no  set  purpose, — of  contradicting  the 
doctrine  of  the  Church.  In  this  way,"  (he  proceeds  to  say,) 
"  certain  doctors  appear  to  have  differed,  even  in  some  things 
appertaining  to  the  faith,  which  had  not  yet  been  determined 
by  the  Church.  But  after  they  had  been  determined  by  the 
authority  of  the  universal  Church,  if  any  one  kept  obsti- 
nately resisting  such  an  ordinance,  he  would  be  accounted 
a  heretic  ^." 

In  the  case  before  us,  the  determination  of  the  whole 
Church  is  so  far  less  unequivocal  than  it  might  be,  in  that 
it  has  never  been  sealed  with  an  anathema  by  an  CEcu- 
menical  Council.  Nor  is  there  any  proof  of  its  having  been 
so  distinctly  set  before  those  who  have  denied  it,  that  they 
can  be  rightly  and  at  once  accused  of  heretical  pravity  in 
resisting  it.  x\nd  even  if  they  might,  that  were  no  excuse 
for  separating  from  the  hundreds  of  thousands  of  simple 
Christians  who  go  on  believing  our  Catechism  and  partaking 
of  our  Eucharist,  with  or  without  any  definite  perception  of 
the  doctrine  of  the  Sacraments,  vital  though  it  be.  "  For" 
(to  quote  again  the  same  author ")  "  the  simple  are  not 
condemned  as  heretics  for  not  knowing  the  Articles  of  the 
faith,  but  because  they  obstinately  maintain  things  contrary 
to  those  Articles;  which  they  would  not  do,  if  they  had 
not  their  faith  corrupted  by  heresy." 

In  sum :  heretical  as  this  or  any  similar  decision  may  ap- 
pear to  a  well-instructed  private  Christian,  it  cannot,  under 
existing  circumstances,  so  taint  with  heresy  those  who  pro- 
nounce or  favour  it,  as  to  render  it  his  duty  to  break  com- 
munion with  them,  and  with  all,  sound  or  unsound  in  faith, 
who  abide  in  the  same  body  with  them.  It  might  and  would 
be  his  duty,  had  they  been  pronounced  heretics  by  sufficient 
authority ;  but  such  is  not  now  the  case.  For  example : 
were  there  now  a  Bossuet  in  the  French  Church,  he  might 

7  Ep.  xliii.  1.  t.  ii.  jd.  67.   cd.  Kcned.      t.  xxii.  55. 
Antwerp,  1700.  "  In  3  Sent.  (list.  25.  qu.  2.  t.  xi, 

'  Sec.  Secundte,  qu.  xi.  art.  ii.  ad  3.       319. 


Course  recommended  to  faithful  Churchmen.  171 

perchance  upon  good  grounds  entertain  the  fullest  convic-  Chap,  v 
tion  that  the  recent  decree  touching  the  Immaculate  Con- 
ception of  the  Blessed  Virgin  does  in  fact  promulgate  a 
material  heresy,  and  that  a  true  CEcumenical  Council,  were 
such  an  one  ever  to  meet  and  decide  upon  that  doctrine, 
■would  assuredly  condemn  it  with  an  anathema.  But  it  does 
not  follow  that  a  person  so  convinced  ought  to  withdraw 
himself  from  the  present  Roman  Catholic  Communion.  It 
might  be  his  duty  to  make  such  a  profession  of  his  faith  as 
would  probably  involve  him  in  serious  ecclesiastical  penalties. 
But  excommunication  or  deprivation  incurred  for  conscience' 
sake  is  one  thing,  voluntary  separation  is  quite  another  thing. 
The  application  to  our  own  case  is  evident. 

There  are,  indeed,  instances  in  Church  history  of  private 
persons,  lay  or  clerical,  refusing  to  communicate  with  here- 
siarchs;  as  Eusebius  of  Dorylseum,  and  others  separating 
themselves  from  Nestorius,  in  the  beginning  of  the  move- 
ment which  led  to  the  Council  of  Ephesus  :  but  they  did  not 
thereby  break  communion  with  the  mass  of  believers  at  Con- 
stantinople; and  it  seems  not  to  have  been  so  much  from  an 
apprehension  of  contracting  the  heretical  taint  from  him,  as 
because  such  separation  was  the  received  mode  in  that  time 
of  bringing  such  questions  to  a  legitimate  issue:  as  if  one 
should  say,  "  Either  he  must  be  excommunicated  or  I,'^  It 
is  no  longer  so,  now  that  the  holy  discipline  is  so  generally, 
alas !  in  abeyance, 

§  10.  But  is  there,  then,  no  remedy  ?  nothing  for  clergy- 
men or  faithful  laymen  to  do,  who  may  feel  with  the  whole 
Church  for  so  many  ages,  that  he  who  touches  the  doctrine 
of  the  Real  Presence  after  consecration,  touches -=— to  use 
sacred  words — the  very  "  apple  of  their  eye" — whether  it  be 
by  prohibition  of  worship  or  in  any  other  way  ?  Yes,  surely ; 
they  have  first  and  chiefly  hearts  to  lift  up  night  and  day  in 
prayer  to  the  Most  Holy  Trinity,  and  they  have  the  com- 
memorative Sacrifice  of  their  Lord,  in  union  with  which 
to  present  their  intercessions.  As  towards  men  they  have 
tongues  and  pens,  w'herewith  to  protest  and  appeal;  they 
-have  influence  with  more  or  fewer  of  their  brethren;  they 
have  more  or  less  substance,  of  which  they  may  give  to  such 


173  Wlnj  Appeal  is  better  than  mere  Protest, 

Chap.  V.  as  are  suffering  in  any  way  for  the  same  truth,  (of  whom 
'  not  a  few  may  be  found,  if  they  are  well  looked  after).     And 

in  the  present  instance  there  is  something  yet  more  to  be 
done,  by  all  subscribers  to  the  Articles  at  least;  their  pro- 
tests and  appeals  need  not  be  mere  words,  as  on  other  occa- 
sions the  like  may  have  appeared ;  they  may  be  so  worded, 
and  so  publicly  notified,  as  to  make  them  liable  to  the  same 
molestations  and  penalties  which  others  for  the  same  teach- 
ing have  incurred"^.  Such  sayings  are  real  doings,  and  if  God 
give  them  grace  to  utter  tliem  not  rashly  or  in  the  way  of 
challenge,  but  in  the  serious  discharge  of  a  painful  duty, 
they  may  be  blessed,  if  trouble  ensue,  with  somewhat  of 
the  peculiar  blessing  of  Christ's  confessors. 

§  11.  One  word  more  to  point  out  why  the  way  of  Appeal 
as  well  as  Protest  is  recommended.  Protest,  strictly  speak- 
ing— -i.  e.  a  mere  '  solemn  declaration  against  a  thing' — ap- 
pears to  be  the  course  of  those  who  feel  themselves  aggrieved, 
but  know  of  no  legal  remedy.  But  to  appeal,  taken  also 
strictly,  is  to  apply  to  another,  a  superior  judge;  it  assumes 
that  there  is  a  grievance,  but  supposes  also  a  constitutional 
corrective.  A  protest,  as  such,  simply  relieves  the  mind  and 
conscience  of  those  who  take  part  in  it;  an  appeal  adds  to 
this  a  call  upon  certain  others  who  are  supposed  to  have 
power  to  redress  the  wrong. 

A  protest  in  any  juridical  matter  supposes  the  final  authority 
to  have  spoken ;  an  appeal,  of  course,  supposes  the  contrary. 

For  which  reason,  among  others,  it  seems  matter  of  regret 
that  the  term  2}rotestant  rather  than  appellant  was  adopted 
by  those  who,  not  intending  schism,  were  cut  off  from  the 
Church  of  Rome  in  the  sixteenth  century ;  especially  as  the 
former  term  arose  from  the  mere  political  accident  of  their 
representatives  forming  the  minority  in  the  Diet  of  Spires, 
1529,  whereas  the  latter  would  have  kept  in  mind  Luther's 
appeal  long  before  to  a  general  council :  a  much  more  legi- 
timate and  ecclesiastical  ground  to  stand  on,  were  it  only 
that  by  simply  protesting  we  do  in  some  sense  admit  the 
paramount  authority  of  Rome,  by  appealing  we  assert  Rome 
herself  to  be  under  authority. 

^  Sec  note  at  tlie  end  of  the  book. 


Our  Church,  with  the  whole  Churchy  under  Ajjpeal.     173 
However,   in  our  own  position — I  mean,  the  position  of  Chap.  V. 


English  Churchmen- — it  seems  to  be  of  the  very  last  im- 
portance that  we  should  keep  in  our  own  minds,  and  be- 
fore all  Christendom,  the  fact  that  we  stand  as  orthodox  Ca- 
tholics upon  a  constant  virtual  appeal  to  the  oecumenical 
voice  of  the  Churclj,  expressed  by  the  four  great  Councils,  and 
by  general  consent  in  all  the  ages  during  which  she  continued 
undivided.  And  if  that  voice  be  disputed,  is  there  any  con- 
ceivable way  of  bringing  the  dispute  to  an  issue,  except  only 
another  true  CEcumenical  Council,  when  such  by  God's  grace 
may  be  had?  In  the  meantime,  what  can  we  do  but  con- 
tinue as  we  are  in  those  points  of  our  creed  which  other 
portions  of  the  Church  dispute,  (unless  we  can  be  proved  to 
be  wrong :)  not  denying  their  life  and  catholicity,  but  main- 
taining our  own,  with  submission  to  the  whole  Church  ?  The 
position  may  be  called  unreal  or  chimerical,  but  it  is  that 
which  has  been  claimed  for  the  Church  of  England  by  two 
great  men  (to  mention  no  more)  whose  names  may  as  fairly 
as  any  be  taken  to  represent  the  great  schools  or  sections  in 
this  Church  :  Cranmer,  when  drawing  towards  his  martyrdom, 
and  Bramhall  in  his  exile,  expressly  asserting  not  simply  the 
truth,  but  the  Catholicity  of  the  English  Church.  And  they 
were  not  either  of  them  persons  apt  to  take  up  with  a  chi- 
merical, unreal  view. 

Nay,  the  question  may  be  well  asked — much  more  easily 
asked  than  answered — whether,  in  the  present  divided  state 
of  Christendom,  all  who  believe  in  the  holy  Catholic  Church 
must  not  in  reality,  however  unconsciously,  be  going  on 
under  this  very  appeal :  at  least,  as  against  other  claimants  ? 
The  Greek  will  say,  "  I  go  by  the  voice  of  the  present  Church 
diffusive ;"  the  Latin,  "  I  go  by  the  infallible  voice  of  the  See 
of  S.Peter;"  the  English,  "I  go  by  what  has  been  held  fun- 
damental every  where,  always,  and  by  all :"  but  who  is  to  de- 
cide between  them,  which  of  these  measures  is  right  ?  Yet 
all,  one  may  hope,  would  agree  to  defer  to  the  decision  of 
such  a  Council  as  has  been  specified,  were  it  obtainable.  It 
is  our  common  position ;  and  we  in  England  have  so  much 
the  more  reason  to  acquiesce  in  it,  as  it  does  not  force  us 
to  "unchurch"  (as  it  is  termed)  either  of  the  other  great 


174  Tlte  present  Decay  to  be  submitted  to. 

CnAP.  V.  sections  of  Christendom,  as  tliey  do  mntually  one  anotlier 
and  us. 

Many  a  devout  and  loving  heart,  I  well  know,  will  rise  up 
against  this  view  of  our  case.  To  be  on  this  conditional, 
temporary  footing,  will  strike  them  as  something  so  un- 
satisfactory, so  miserably  poor  and  meagre,  so  unlike  the  glo- 
rious vision  which  they  have  been  used  to  gaze  on  of  the  one 
Catholic  Apostolic  Church.  And  poor,  indeed,  and  disap- 
pointing it  undoubtedly  is,  but  not  otherwise  than  as  the 
aspect  of  Christianity  itself  in  the  world  is  poor  and  dis- 
appointing, compared  with  what  we  read  of  it  in  the  Gospel. 

Men  will  not  escape  from  this  state  of  decay  by  going 
elsewhere,  though  they  may  shut  their  eyes  to  the  reality  of 
it.  Rather,  whatever  our  position  be  in  the  Church,  since 
God  Almighty  has  assigned  it  to  us  for  our  trial,  shall  we 
not  accept  it  and  make  the  best  of  it,  in  humble  confidence 
that  according  to  our  faith  it  will  be  to  us  ? 

This  (please  God)  is  the  way  of  truth  and  peace,  and 
therefore  in  it  we  may  hope  for  a  blessing;  the  rather,  if  it 
should  prove  to  be  the  way  of  the  Cross  also.  But  to 
engage  oneself  by  a  strong  act  of  the  will,  to  the  whole 
system  of  a  body  new  to  us,  not  upon  the  proper  evidence  of 
that  system,  but  l)ecause  some  in  temporary  authority  among 
ourselves  have  denied  our  holy  doctrine — this  has  something 
in  it  so  very  unreal,  that  it  can  hardly  agree  with  truth ; 
and  so  like  ill-temper,  that  it  gives  but  a  bad  omen  for 
peace.  This  is  said,  not  from  any  special  apprehension  of 
such  evil  in  store  for  us  now,  but  from  sad  remembrance 
of  what  has  occurred  on  former  misinterpretations  of  our 
Church's  doctrine. 

But  we  may  hope  for  better  things.  If  only  two  kinds  of  peo- 
ple would  be  patient  with  one  another — those  who  have  hither- 
to worshipped  Christ  in  the  Eucharist  undoubtiugly,  and  those 
who  for  vague  fear  of  certain  errors  have  shrunk  from  own- 
ing, even  to  themselves,  that  they  worshipped  Him ;  if  both 
sorts  would  pray  and  strive  to  be  helped  to  take  simply  the 
plain  words  of  Holy  Scripture  and  the  Church,  as  they  do 
in  respect  of  other  mysteries; — then  this  Sacrament  of  peace, 
ceasing  to  be  to  believers  a  Sacrament  of  contention,  would 


Need  and  blessing  of  Patience.  175 

be  free  to  work  its  Lord's  work  among  men  :   bcin";,  indeed,  Chap.  V. 
that  wonder-woi-king  Fire  which  He  came  to  kindle  on  the 
earth,  of  power  to  transform  and  subdue  all  to  itself. 

Should  what  has  been  here  set  down  contribute  towards 
that  blessed  end  but  in  one  single  instance,  God  be  thanked ! 
it  will  not  have  been  written  in  vain. 


NOTE  on  c.  v.  §.  3,  10,  p.  161,  172. 

As  an  exemplification'of  the  course  here  recommended,  I  subjoin,  1.  a 
copy  of  a  Protest  aud  Appeal,  occasioned  by  the  Primate's  Decision  in 
the  Court  at  Bath ;  2.  a  letter  written  in  explanation  of  that  paper  by 
some  of  those  who  signed  it,  but  suppressed  at  the  time  in  deference  to 
the  scruples  of  others,  who  considered  themselves  implicated  in  it  in  a 
way  which  they  thought  unadvisable. 

1.  Protest  and  Appeal.  (1856.) 

''We,  the  undersigned.  Priests  of  the  one  Catholic  and 
Apostolic  Church,  called  by  God's  Providence  to  minister  in 
the  Province  of  Canterbury,  according  to  the  Book  of  Com- 
mon Prayer,  do  hereby,  in  the  Presence  of  Almighty  God, 
and  in  humble  conformity  with  the  tenor  of  our  Ordination. 
Vows,  as  we  understand  them,  make  known  and  declare  as 
follows  : — 

1.  We  believe  (in  the  words  used  in  the  Book  of  Homilies) 
that  in  the  Holy  Eucharist  we  "  receive  the  Body  and  Blood 
of  our  Lord  Jesus  Christ  under  the  form  of  bread  and  wine  ;'* 
and  with  Bishop  Cosin,  "that  upon  the  words  of  Consecration, 
the  Body  and  Blood  of  Christ  is  really  and  substantially 
present,  and  so  exhibited  and  given  to  all  that  receive  it ; 
and  all  this,  not  after  a  physical  and  sensual,  but  after  an 
heavenly  and  incomprehensible  manner;"  of  which  state- 
ment. Bishop  Cosin  says,  "  it  is  confessed  by  all  Divines." 

2.  We  believe,  in  the  words  of  Bishop  Ridley,  "  that  the 
partakinge  of  Christ's  Bodie  and  of  His  Bloude  unto  the 
faithfull  and  godlie,  is  the  partakinge  and  fellowship  of  life 
and  of  immortalitie.     And,  again,  of  the  bad  and  ungodlie 


176  Protest  and  Appeal. 

receivers,  St.  Paul  plainlie  saictli  thus  :  '  lie  that  eateth  of 
this  breade  and  drinketh  of  this  cuppe  unworthilie,  he  is 
guilty  of  the  Bodie  and  Bloude  of  the  Lord.  He  that  eat- 
eth and  drinketh  unworthilie,  eateth  and  drinketh  his  own 
damnation,  because  he  esteemeth  not  the  Lord's  Bodie  ;'  that 
is,  he  receiveth  not  the  Lord's  Bodie  with  the  honoure  whiche 
is  due  unto  Hym."  Or  wdth  Bishop  Poynet,  "  that  the  Eu- 
charist, so  far  as  appertains  to  the  nature  of  the  Sacrament, 
is  truly  the  Body  and  Bk)od  of  Christ,  is  a  truly  divine  and 
holy  thing,  even  when  it  is  taken  by  the  unworthy ;  while, 
however,  they  are  not  partakers  of  its  grace  and  holiness, 
but  eat  and  drink  their  own  death  and  condemnation. '^ 

3.  We  hold,  with  Bishop  Andrewes,  that  "  Christ  Himself, 
the  inward  part  of  the  Sacrament,  in  and  with  the  Sacrament, 
apart  from  and  without  the  Sacrament,  wheresoever  He  is,  is 
to  be  worshipped."  With  whom  agrees  Archbishop  Bram- 
hall :  "  The  Sacrament  is  to  be  adored,  says  the  Council  of 
Trent,  that  is,  (formally,)  '  the  Body  and  Blood  of  Christ,' 
say  some  of  your  authors  ;  Ave  say  the  same :  '  the  Sacra- 
ment,' that  is,  '  the  species  of  bread  and  wine,'  say  others ; 
that  we  deny." 

We  therefore  being  convinced, 

1.  That  the  doctrine  of  the  Real  Presence  of  ''the  Body 
and  Blood  of  our  Saviour  Christ  under  the  form  of  Bread 
and  Wine"  has  been  uniformly  held  as  a  point  of  Faith  in 
the  Church  from  the  Apostolic  times ;  and  was  accepted  by 
General  Councils,  as  it  is  also  embodied  in  our  own  formu- 
laries ; — 

2.  That  the  interpretation  of  Scripture  most  commonly 
held  in  the  Church  has  been,  that  the  wicked,  although  they 
can  "  in  no  wise  be  partakers  of  Christ,"  nor  "  spiritually  eat 
His  Flesh  and  drink  His  Blood,"  yet  do  in  the  Sacrament 
not  only  take,  but  eat  and  drink  unworthily  to  their  own 
condemnation  the  Body  and  Blood  of  Christ,  which  they  do 
not  discern; — 

3.  That  the  practice  of  worshipping  Christ  then  and  there 
especially  present,  after  Consecration  and  before  communi- 
cating, has  been  common  throughout  the  Church  : — 

And  moreover  that  the  Thirty-nine  Articles  were  intended 


Protest  toith  Explanation,  17'7 

to  be,  and  are,  in  harmony  with  the  Faith  and  Teaching  of 
the  Ancient  Undivided  Church  ;— 

Do  hereby  protest  earnestly  against  so  much  of  the  opinion 
of  his  Grace  the  Archbishop  of  Canterbury,  in  the  case  of 
Ditclier  v.  Denison,  as  implies,  directly  or  indirectly,  that 
such  statements  as  we  have  cited  above  are  repugnant  to  the 
doctrine  of  the  Thirty-nine  Articles  ; — 

And  we  appeal  from  the  said  opinion,  decision,  or  sentence 
of  his  Grace,  in  the  first  instance,  to  a  free  and  lawful  synod 
of  the  Bishops  of  the  Province  of  Canterbury ;  and  then,  if 
need  be,  to  a  fi*ee  and  lawful  synod  of  all  the  Churches  of  oui 
communion,  when  such  by  God's  mercy  may  be  had." 


2.  Letter  in  explanation  of  the  foregoing . 

"  It  having  been  given  out  that  those  who  signed  the 
Protest  and  Appeal  against  the  recent  decision  on  the  Doc- 
trine of  the  ?Ioly  Eucharist  may  probably  end  in  forming  a 
Nonjuring  Church,  will  you  allow  us  to  state  through  your 
paper,  that  we  have  no  such  intention  or  thought.  The  ob- 
ject of  that  declaration  was  to  liberate  our  own  consciences. 

We  believe,  in  their  most  literal  and  fullest  sense,  every 
word  of  the  Articles,  on  the  ground  of  which  Archdeacon 
Denison  has  been  condemned.  We  cannot  see  how  the  doc- 
trines for  which  he  has  been  condemned  can  be  fairly 
brought  under  the  Articles.  We  are  convinced,  that  they 
are  points  upon  which  the  Church  of  England  has  not  de- 
cided ;  and  that  those  who  have  condemned  him,  have  pro- 
ceeded on  grounds  foreign  to  the  Articles.  They  have 
brought  meanings  into  the  Articles,  not  out  of  them.  Still, 
since  we  believe  that  which  the  Archbishop  and  his  Asses- 
sors have  condemned  as  contrary  to  the  Articles,  it  became 
matter  of  honesty  to  avow  it.  We  are  in  a  place  of  sacred 
Trust.  If  we  voluntarily  retire  from  our  place,  we  betray 
our  Trust ;  if  we  continue  in  our  place,  saying  nothing,  we 
seem  to  betray  it.  Either  way  there  is  grievous  scandal. 
The  only  course  open  to  us  is,  publicly  to  apprize  those  in 


i  78  Condi 


iiston . 


authority  over  us,  that  wc  caunot  obey  them  in  this,  and  to 
go  ou  as  before,  leaving  it  to  them  to  interfere  with  us,  or 
no,  as  they  may  think  fit.  It  was  on  this  view  of  our  duty 
that  we  signed  that  Paper.  Our  subscription  to  the  Arti- 
cles is  honest  in  itself,  for  we  believe  thera  in  the  only 
sense  of  which  wc  can  see  thera  to  be  capable.  But  we  did 
not  feel  it  honest  to  hold  a  belief  which  had  been  con- 
demned as  contrary  to  the  Articles,  and  not  to  avow  that 
we  held  it,  and  make  ourselves  liable  to  the  consequences. 

The  being  of  the  Church  of  England  we  believe  to  be  per- 
fectly unafi^ected  by  this  decision,  grievous  as  tlie  result  of  it 
may  be  in  respect  of  her  well-being.  The  sentence  of  an 
Archbishop's  Court  may  make  an  Act  penal ;  but  the  sen- 
tence of  one  man  cannot  bind  the  conscience.  Prosecution 
after  prosecution  can  but  deprive  individuals.  Nothing  less 
than  the  voice  of  the  Church  can  make  any  decision  the 
judgment  of  the  Church  ;  and  nothing  but  the  judgment  of 
the  Church  (in  fact,  a  new  "  Article  of  Religion'')  can  limit, 
as  now  proposed,  the  meaning  of  the  present  Articles.  If 
the  Church  of  England  should  will  to  condemn  what  hitherto 
she  has  not  condemned,  she  must  do  it  by  a  distinct  Act. 

We  know  there  are  some  who  wish  us  to  be  removed.  But 
we  do  not,  please  God,  intend  to  do  their  work  for  them  by 
withdrawing.  Even  should  we  be  deprived,  we  should  hope 
not  to  be  silenced,  nor  degraded,  nor  excommunicated. 
Meantime,  in  full  conviction  that  we  teach  only  what  the 
Church  sanctions,  or  at  any  rate  allows,  avc  shall  go  on  teach- 
ing as  long  as  we  are  permitted  to  do  so.  Through  God's 
good  Providence  Ave  have  had  our  several  spheres  of  duty 
assigned  to  us.  If  it  be  His  Will,  He  wall  help  us  cheerfully 
to  exchange  thera  for  others.  But  it  will  be  His  doing,  not 
ours.     We  hope  to  know  His  Will  best,  by  waiting  for  it." 


London,  377,  Strand, 
Ja  mi  or  If,  1858. 

TO  THE  CLERGY  AND  LAITY  GENERALLY,  TO  HEADS  OF  FAMILIES,  TO 
AUTHORS  AND  PUBLISHERS,  AND  TO  ALL  WHO  ARE  INTERESTED 
IN  RELIGIOUS  LITERATURE. 

IN  an  age  of  great  ecclesiastical  and  polemical  activity,  when  theo- 
logical and  religious  pvhlicatiojis  occupy  a  most  important  rank 
in  literature :  lohen  Romanism  and  Dissent  are  modifying  their 
developments,  and  resorting  to  the  Press  for  the  dissemination  of 
their  principles ;  and  when  on  the  Continent,  and  especially  in 
Germany,  Theology  is  undergoing  many  important  changes,  it  can 
hardly  he  doubted  that  there  is  a  wide  opening  for  a  learned,  im- 
partial, and  exclusively  critical  Journal,  conducted  on  true  Church 
of  England  principles. 

Such  a  Journal  is  the  Literary  Churchman.  Commenced 
in  1855,  it  has  pursued  its  course  to  the  present  time,  and  has 
succeeded  in  attracting  the  approbation  and  support  of  a  con- 
siderable number  of  Churchmen,  including  bishops,  clergy,  and 
some  of  the  most  influential  laity. 

At  the  close  of  the  past  year  the  Editor  issued  a  Circidar  of 
Enquiries  to  his  subscribers,  and  received  in  return  the  most 
satisfactory  testimony  to  the  soundness  of  its  principles,  the  learn- 
ing and  literary  ability  of  its  articles,  the  excellence  of  its  form  and 
general  arrangements,  and  the  desirability  of  proceeding  with  it  on 
the  same  plan  in  future.  Thus  encouraged,  the  Editor,  assisted  by 
an  able  staff  of  writers,  and  strengthened  by  an  enlarged  proprietary 
and  fresh  assurances  if  support,  enters  upon  another  year,  and 
requests  the  attention  of  the  Public  to  his  Journal,  as  the  only  one 
in  existence  that  professes  to  treat  the  same  range  of  subjects  in  the 
same  learned  and  complete  manner. 

To  Authors  it  presents  an  effective  means  for  making  tlie  merits 
of  their  publications  known ;  while,  from  the  fact  of  its  appearing  so 
frequently,  it  becomes  a  better  medium  for  advertising  new  books 
than  any  of  the  monthly  or  quarterly  periodicals.  It  is  also  a 
desirable  advertising  medium  for  all  who  icish  to  secure  the  atten- 
tion of  the  clergy  and  higher  classes  of  educated  laity. 
Communications  to  be  addressed  to  the  Editor,  2>77 ,  Strand,  W.  C. 

For  information  respecting  Subscriptions  to  this  Review,  vide  p.  6  of 
this  Catalogue. 
158 


A   LIST    OF    BOOKS 

RECENTLY  PUBLISHED  BY 

JOHN    HENRY  and  JAMES   PAEKER, 

OXFORD  ;    AND  377,  STRAND,  LONDON. 


NEW  THEOLOGICAL  WOEKS. 

REV.  E.  B.  PUSEY,  D.D. 

THE  COTJNCILS  OE  THE  CHrRCH,  from  the  Council  of  Jeru- 
salem, A.D.  51,  to  the  Council  of  Constantinople,  a.d.  381 ;  chiefly  as  to  their 
Constitution,  but  also  as  to  their  Objects  and  History.  By  the  Rev.  E.  B. 
PusEY,  D.D.     8vo.,  10s.  6d. 

THE  REAL  PRESEI^CE  OF  THE  BODY  AND  BLOOD  OF  OUR 
LORD  JESUS  CHRIST  THE  DOCTRINE  OF  THE  ENGLISH 
CHURCH  ;  with  a  Vindication  of  the  Reception  by  the  Wicked,  and  of  the 
Adoration  of  our  Lord  Jesus  Christ.  By  the  Rev.  E.  B.  Pusey,  D.D. 
Svo.  cloth,  9s. 

REV.  JOHN  KEBLE. 

ON  EUCHARISTICAL  ADORATION.     By  the  Rev.  John  Keble, 

M.A.,  Vicar  of  Hursley.     Svo.,  3s.  6d. 

AN  ARGUMENT  for  not  proceeding  immediately  to  REPEAL  the 
LAWS  which  treat  the  NUPTIAL  BOND  as  INDISSOLUBLE.     Svo.  Is. 

Also,  recently  published,  by  the  same  author, 

SEQUEL  of  the  ARGUMENT  against  immediately  REPEALING 
the  LAWS  which  treat  the  NUPTIAL  BOND  as  INDISSOLUBLE.  By 
the  Rev.  John  Keble,  M.A.,  Vicar  of  Hursley.     Svo.  4s.  6d. 

PROIESSOR  STANLEY. 

THREE  INTRODUCTORY  LECTURES  ON  THE  STUDY  OF 
ECCLESIASTICAL  HISTORY.  By  Arthur  Penrhyn  Stanley,  M.A., 
Regius  Professor  of  Ecclesiastical  History,  and  Canon  of  Canterbury.  8vo., 
sewed,  2s.  6d. 

REV.  CANON  WOODGATE. 

ANOMALIES  IN  THE  ENGLISH  CHURCH  NO  JUST  GROUND 

FOR  SECEDING;  or,  the  Abnormal  Condition  of  the  Church  considered  with 
reference  to  the  Analogy  of  Scripture  and  of  History.  By  Henry  Arthur 
Woodgate,  B.D.,  Honorary  Canon  of  Worcester,  Rector  of  Belbroughton.  Fcap. 
Svo.,  2s.  6d. 

REV.  P.  FREEMAN, 

THE  HOLY  EUCHARIST  considered  as  a  MYSTERY :    heing  the 
Introduction   to   Part  II.   of  THE  PRINCIPLES  OF  DIVINE  SERVICE. 
By  the  Rev.  Philip  Freeman,  M.A.     Svo.,  cloth,  6s. 
This  treatise  is  complete  in  itself,  and  may  be  hud  separately.     It  is  of  about  the  compass  of 

Bishop  Bethell's  work  on  Bai)tismal  Kegeneration,  and  is  designed  to  serve  as  a  similar  manual 

on  the  doctrine  of  the  Eucharist. 

Lately  published,  by  the  same  author, 

THE  PRINCIPLES  OF  DIVINE  SERVICE.     An  Inquiry  con- 

cerning  the  true  manner  of  understanding  and  using  the  order  for  Morning  and 
Evening  Prayer,  and  for  the  Administration  of  the  Holy  Communion  in  the 
English   Church.     Svo.,  cloth,  10s.  6d. 

P'olume  11.  is  in  the  Press. 


Books  ^c.  recently  picblished  by  J.  H.  and  J.  Parker.         3 

EEV.  J.  M.  NEALE. 
Just  published. 
A  HISTOEY  OF  THE  SO-CALLED  JAXSENIST  CHTJRCH   OF 

HOLLAND;  with  a  Sketch  of  its  Earlier  Ann<als,  and  some  Account  of  the 
Brotliers  of  the  Common  Life.  By  the  llev.  J.  M.  Neale,  M.A.,  Warden  of 
Sackville  College.     8vo.,  cloth.     10s.  Cd. 

MRS.  HAMILTON  GRAY. 

THE  EMPIRE  AND  THE  CHURCH,  from  Constantine  to  Charle- 
magne.    By  Mrs.  Hamilton  Gray.     Crown  8vo.,  12s. 

REV.  T.  T.  CARTER. 
MEMOIR  of  the  LIFE  of  JOHN  ARMSTRONG,   D.D.,   late   Lord 

Bishop  of  Grahamstown.  By  the  Rev.  T.  T.  Carter,  M.A.,  Rector  of  Clewer. 
With  an  Introduction,  hy  Samuel,  Lord  Bishop  of  Oxford.  Fcap.  8vo.,  with 
Portrait,  cloth,  7s,  6d, 

THE  LATE  BISHOP  ARMSTRONG- 

Just  puhlished. 
ESSAYS   ON  CHURCH   PENITENTIARIES.     Fcap.   8vo.,  cloth, 

price  2s.  6d. 

OXFORD  LENTEN  SERMONS. 

A    SERIES    OF    SERMONS    preached   on   the  Evening  of  each 

yVednesday  and  Friday  during  the  Season  of  Lent,  1857,  in  the  Church  of  St.  Mary- 
the- Virgin,  Oxford.  By  the  Rt.  Rev.  the  Lord  Bishops  of  Oxford,  London, 
Salisbury,  and  Lincoln  ;  the  Rev.  the  Dean  of  Westminster  ;  the  Rev.  Drs. 
MoBERLY,  Heurtley,  WoitDSWouTH,  GouLBURN,  and  PusEY  ;  and  the  Revs. 
C.  J.  P.  Eyre  and  T.  T.  Carter.  Separately,  1^.  each  ;  or  complete  in  one 
volume,  8vo.,  cloth,  14s. 

OXFOED  SERMONS  ON  THE  ATONEMENT. 

CHRISTIAN    FAITH    AND    THE    ATONEMENT.      Eleveit 

Sermons  preached  before  the  University  of  Oxford,  1856,  with  reference  to  the 
Views  published  by  Mr.  Jowett  and  others. 

With  a  Preface  by  the  Rev.  the  Vice-Chancellor,  and  an  Appendix  of 
Authorities.     8vo.,  clotli,  12s. 

THE  LORD  BISHOP  OF  OXFORD. 
A  CHARGE  DELIVERED  AT  THE  TRIENNIAL  VISITA- 
TION OF  THE  DIOCESE,  November,  1857.     By  Samuel,  Lord  Bishop  of 
Oxford,  Chancellor  of  the   Order  of  the  Garter;    Lord  High  Almoner  to  her 
Majesty  the  Queen.     (Published  by  request.)     8vo.  Is. 

THE  BAMPTON  LECTURE.    1857. 
CHRISTIAN    FAITH,    COMPREHENSIVE,    NOT    PARTIAL; 

DEFINITE,  NOT  UNCERTAIN.  Eight  Sermons,  preached  before  the 
University  of  Oxford.     By  William  Edward  Jelf,  B.D.    8vo.,  cloth,  78.  6d. 

ST.  AUGUSTINE. 

THE    SIXTH    VOLUME    OF    ST.  AUGUSTINE'S 

EXPOSITIONS  OF  THE  PSALMS,  with  Notes  and  Indices.  8vo.,  cloth, 
price  14s. 

The  Six  Volumes  complete,  £3  15s. 

HERBERT  THORNDIKE. 
THE   THEOLOGICAL  WORKS   OF   HERBERT   THORNDIKE. 
Volume  VI.,  8vo.,  price  10s.    The  set,  Six  Volumes  in  10  Parts,  8vo.,  price  £5  2s. 

ABP.  LAUD. 
THE  WORKS  OF  ARCHBISHOP  LAUD.     Vol.  VI.,  2  Parts,  8vo., 
price  16s.     Six  Volumes  in  8  Parts,  Svo.,  price  £Z  4s.  6d. 


4  Books  and  Pamphlets  recently  published  by 

DAILY  SERVICES. 
DAILY    SERVICES    OF   THE    CHUECH    OF    ENGLAND; 

complete  in  one  portable  volume.  A  new  Edition.  Crown  8vo.,  with  red  Rubrics. 
Roan,  12s.;  morocco,  16s.;    best  morocco,  18s. 

Having  been  requested  bi/  Mj\  Parker  to  examine  his  new  editioti  of  the  "  DniJy  Services"  of 
the  United  Church  of  England  and  Ireland,  and  to  express  my  opinion  of  it,  I,  having  done  so, 
most  warmly  commend  it  to  all  Churchmen,  and  especially  to  the  Clergy,  who  will  find  in  it  a 
great  help  towards  maintnining  that  godly  and  wholesome  use  of  these  Daily  Services  which  the 
Prayer-book  enjoins  on  "  all  Priests  and  Deacons  who  are  not  let  by  sickness  or  sotne  other  ur- 
gent cause."  S.  OXON. 
CuDDESDON  Palace,  Dec.  7, 1856. 

PLAIN  COMMENTARY  ON  THE  PSALMS. 

A    PLAIN    COMMENTAET    ON    THE   BOOK   OF   PSALMS, 

(Prayer-book  Version,)  chiefly  grounded  on  the  Fathers;  for  the  use  of  Families. 
2  vols.,  fcap.  Svo.,  cloth,  10s.  6d. 

THE  AUNALS  OF  ENGLAND. 
THE  THIRD  VOLUME,  completing   the  Work.     A\^itli  an  Ap- 

pendix,    containing   a  short  survey  of  the  Writers    on    English    History,  Early 
Chroniclers,  Foreign  Collections,  Government  and   Societies'  Publications,  Index 
of  the  Statutes,  and  numerous  Notes  and  Illustrations.     Fcap.  Svo-,  cloth,  5s. 
Vide  also  p.  14:  of  this  Catalogue. 

DR.  DAUBENY. 
LECTUEES   ON  EOMAN  HUSBANDEY,  delivered  before  the 

University  of  Oxford  ;  comprehending  such  an  Account  of  the  System  of  Agricul- 
ture, the  Treatment  of  Domestic  Animals,  the  Horticulture,  &c.,  pursued  in  Ancient 
Times,  as  may  be  collected  from  the  Scriptores  rei  Bustica,  the  Georgics  of  Virgil, 
and  other  Classical  Authorities,  with  Notices  of  the  Plants  mentioned  in  Columella 
and  Virgil.  By  Charles  Daubeny,  M.D.,  F.R.S.,  M.R.I.A.,  &c. ;  Professor 
of  Botany,  and  Rural  Economy,  in  the  University  of  Oxford.     8vo.,  cloth,  14s. 

REV.  W-  C.  LTJKIS. 
AN  ACCOUNT  OF  CHUECH  BELLS  ;    with  some  notices  of 

Wiltshire  Bells  and  Bell-founders.  Containing  a  copious  List  of  Founders,  a 
Comparative  Scale  of  Tenor  Bells,  and  Inscriptions  from  nearly  Five  Hundred 
Parishes  in  various  Parts  of  the  Kingdom.  By  the  Rev.  W.  C.  LuKis,  M.A., 
F.S.A.     8vo.,  6s.  cloth. 

REV.  T.  WADE. 

NOTES  ON  THE  GOSPEL  OF  ST.  JOHN,  AS  TEANSLATED 

BY  "  FIVE  CLERGYMEN."  By  the  Rev.  Thomas  Wade,  M.A.,  of  Exeter 
College,  Oxford.     Svo.,  price  2s. 

REV.  G.  ARDEN,  M.A. 
BEEVIATES  FROM  HOLY  SCRIPTURE.     Arranged  for  use  by 

the  Bed  of  Sickness.  By  the  Rev.  G.  Arden,  M.A.,  Rector  of  Winterborne  Came  ; 
Domestic  Chaplain  to  the  Right  Hon.  the  Earl  of  Devon;  Author  of  "  A  Manual 
of  Catechetical  Instruction."     Fcap.  cloth,  2s. 

Just  published,  by  the  same  Author, 

A    COURSE     OF    LECTURES    IN     OUTLINE     ON 

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THE  CHIEF  TRUTHS. 


No. 

125.  The  Chief  Truths;  No.  I.  The 

Holy  Trinity 
183. No.  II.  The 


Incarnation 


Passion 


■No.  I II. The 
•  No.  IV.  The 


184. 

4.3.  

Resurrection 
12  k  A  Scripture  Catechism  on  the 

Church  _         .         - 

155.  A  Catechism  concerning  the 

Church  .         -  - 

44. No.  V.  The 

Ascension     -  -  - 


16  for  Is. 
16  for  Is. 
16  for  Is. 
16  for  Is. 

6d.  each. 

6  for  Is. 
16  for  Is. 


No. 
45.  Tlie  Chief  Truths ;    No.  VI. 
The  .Tudgnient 

217. No.      VII. 

The  Holy  Ghost    - 
No.    VI T I. 


218. 


The  Holy  Catholic 
Church  and  Communion 
of  Saints       -  .         _ 

219. No.  IX.  The 

Forgiveness  of  Sins 

220. No.  X.  The 


Life  Everlasting 


16     I 

12  for  Is. 

12  for  Is. 
16  for  Is. 
12  for  Is. 


THE  CEEED,  THE  LORD'S  PRAYER,  AND  TEN  COMMANDMENTS. 


209. 

I.  Thoushalthave  none  other 

130 

Gods  hut  Me  - 

33  for  Is. 

212. 

210. 

II.  Thou  shalt  not  make  to 

thyself  any  graven  image 

33  for  Is. 

166 

211. 

III.  Tliou  shalt  not  take  the 
name  of  the  Lord  thy  God 

213 

in  vain  -         -         -         - 

33  for  Is. 

96. 

131. 

Swear  not  at  all  - 

33  for  Is. 

214 

5. 

IV.   How  to  spend  the  Lord's 

215. 

Day       -         -         -         - 

12  for  Is. 

THE  CREEDS. 

72 

1. 

Exposition   of  the  Apostles' 

216 

Creed     -         -         -         - 

6  for  Is. 

186. 

Questions  and  Answers  on  the 

Athanasian  Creed    - 

12  for  Is. 

176 

134. 

Letter  from  a  Clergyman  on 

154 

the  Athanasian  Creed 

6  for  Is. 

Where  were  you  last  Sunday? 

V.  Honour  thy  Father  and 
j^l  other  -         -         -  - 

VI.  Thou  shalt  do  no  Murder 

VII.  Thou  shalt  not  commit 
adultery  -         -         . 

The  Unmarried  Wife  - 

VIII.  Thou  shalt  not  steal   - 

IX.  Thou  shalt  not  bear  false 
witness  against  thy  neigh- 
bour        -  -         - 

Truth  and  Falsehood    - 

X.  Thou  shalt  not  covet 

THE  LORD'S  PRAYER. 

The  Lord's  Prayer 
A   Scripture   Paraphrase  on 
the  Lord's  Prayer 


16  for  Is. 


for  Is. 
for  Is. 

for  Is. 
foi  Is. 
for  Is. 


for  Is. 
for  Is. 
for  Is. 


16  for  Is. 
16  for  Is. 


10 


THE  TWO  SACRAMENTS. 


BAPTISM, 


No. 
200 


THE  BAPTISMAL  SER- 
VICE for  Infants  explained 
Holy  Baptism      -         -         . 
Friendly    Words   on    Infant 
Baptism  .         -         - 

175.  Questions  about  Baptism  an- 
swered out  of  Holy  Scrip- 
ture        .         .         -         - 
Registration  and  Baptism 
Why  should   there  be  God- 
Parents  .         -         .         - 
Choice  of  God-Parents 
Advice  to  God-Parents 
Who  should  be  Sponsors 


187 
120, 


56. 
185 

102 
103 
169 


tor  Is. 
for  Is. 


9  for  Is. 


CONFIEMATION. 

190.  CONFIRMATION     SER- 
VICE explained 

28.  Questions    for  Confirmation. 

First  Series      -         -         - 

29.  Ditto.         Second  Series 

30.  Preparation  for  Confirmation 
100.  A  Few  Words  before  Confir- 
mation   -  -         -         - 

91.  Hints  for  the  Day  of  Confir- 
mation -  -  -  - 
158.  Catechism  on  Confirmation  - 

27.  A  Few  Words  after  Confirma- 
tion        .         .         -         - 

MARKIAGE. 
173.  The    MARRIAGE     SER- 
VICE explained 

114.  Are  you  goine;  to  be  married? 

115.  Duties  of  the  Married  State - 


THE  LORD'S  SUPPER. 

No. 

193.  THE  LORD'S  SUPPER  - 

76.  Plain  Speaking  to  Non-Com- 

municants       .         -         - 

106.  One    Word    more    to   almost 

Christians,  on    the  Lord's 

Supper   -         -         -         - 

77.  The  Lord's  Supper  the  Chris- 

tian's Privilege 

189.  Have  you  ceased  to  Commu- 
nicate?   -         -         -         - 

133.  Am  I  fit  to  receive  the  Lord's 
Supper?  -         -         - 

196.  HaveyouCommunicated  since 
your  Confirmation  ? 

192.  A  Persuasive  to  frequent 
Communion 

206.  Devotions  Preparatory  to  the 
Lord's  Supper 


OFFICES,  &c.  &c. 

205.  SERVICE  FOR  THE  VI- 
SITATION    OF     THE 
9  for  Is.  SICK  explained 


for  Is. 
for  Is. 

for  Is. 
for  Is. 
for  Is. 
for  Is. 


9  for  Is. 

9  for  1  s. 

16  for  Is. 

16  for  Is. 

33  for  Is. 
12  for  Is. 

9  for  Is. 


6  for  Is. 
16  for  Is. 
12  for  Is. 


123.  THE  CHURCHING  SER- 
VICE explained  for  Wo- 
men about  to  be  Churched 
2.  Friendly  Words  afterChurch- 
ing  -         .         _         - 


54.  THE        COMMINATION 
SERVICE  explained 


171.  THE  BURIAL  SERVICE 

explained         .         .         . 
46.  Thoughts  about  Burials 


KEEPING  OF  HOLY  DAYS  AND  SEASONS. 


21. 

22. 
23. 
52. 
53. 


13. 

55. 

207. 


108. 

20. 
181. 

67. 

68. 

145. 

3. 


How  to  spend  Advent  -  -  33  for  Is. 

How  to  keep  Christmas  -  16  for  Is. 

New  Year's  Eve  -         -  -  12  for  Is. 

How  to  keep  Lent         -  -  12  for  Is. 

Ken's  Advice  during  Lent  -  16  for  Is. 


126.  Tract  for  Holy  Week  - 
168.  Tract  for  Good  Friday 
163.   How  to  keep  Easter 

59.   Neglect  of  Ascension  Day 
174.   How  to  keep  Whitsuntide 


THE  CHUECH,  AND  CHURCH  SERVICE.) 


Be  in  time  for  Church 

"  No  Things  to  go  in" 

The  Gate  of  the  Lord's 
House,  or  Counsels  for 
Christian  Worshippers,  and 
Devotions  to  be  used  in 
Church  -         -         -         - 

What  do  wego  to  Church  for? 

How  to  behave  in  Church     - 

Conduct  in  Church 

On  saying  Responses  in 
Church  -         -         -  - 

Do  you  Sing  in  Church? 

Daily  Common  Prayer 

Do  you  ever  Pray  ?     _- 


for  Is. 

for  Is. 

for  Is. 

for  Is. 

for  Is. 

for  Is. 

for  Is. 

for  Is. 

for  Is. 

for  Is. 

51.  No  Kneeling,  no  Praying 
137.  A  Word    to  the  Deaf  about 
coming  to  Church    - 
71.  Church  or  Market 
65.   Beauty  of  Churches 
153.  Doors  or  Open  Seats 
47.  Plain  Hints  to  Bell-Ringers- 
113.  Church  Choirs    -         -         - 
l.^O.   Plain  Hints  to  a  Parish  Clerk 
151.  Plain  Hints  to  Sextons 
179.  Plain  Hints  to  an  Overseer  or 

Guardian  of  the  Poor 
199.  Plain    Hints    to    a    Church- 
warden   -         -         -         - 


6  for  Is. 
12  for  Is. 

16  for  Is. 
16  for  Is. 
12  for  Is. 
16  for  Is. 
12  for  Is. 
12  for  Is. 
16  for  Is. 


6  for  Is. 

9  for  Is. 
12  for  Is. 

12  for  Is. 


6  for  Is. 
12  for  Is. 


6  for  Is. 
12  for  Is. 
16  for  Is. 
33  for  Is. 
.*3  for  Is. 


12  for  Is. 

33  for  Is. 
16  for  Is. 
16  for  Is. 
9  for  Is. 
16  for  Is. 
16  for  Is. 
16  for  Is. 
33  for  Is. 

83  for  Is. 

12  for  Is. 


n 


No. 
32. 

33. 

34. 

35. 
36. 

37. 

38. 
39. 

40. 
41. 


167. 
161, 
127. 

128. 


142. 
178. 

8. 

7. 
143. 


FOR  THE  SICK  AND  ATFLICTED. 

No. 


Devotions  for  tlic  Sick.    Part 
I.  Prayer  for  Patience 

Part  11.     Litanies  for 

tlie  Sick  ... 

Part  III.    SelfExami- 

nation     -         -         -         - 

Part  IV.    Confession 

Part   V.     Prayers    for 

various  occasions 

Part  VI.   Prayers  to  be 

used  daily  during  a  long 
Sickness  ... 

Part   VII.     Devotions 

for  Friends  of  the  Sick 

Part   VIII.     Ditto.— 

When  there  appeareth  but 
small  hope  of  recovery 

Part  IX.  Thanksgiving 

on  the  abatement  of  Pain 

Part  X.    Devotions  for 

Women  "  Labouring  with 
Child"     -         -         -         - 


Devotions  for  Penitents 
Comfort  to  the  Penitent 
Tracts  for  Female  Penitents. 
Part  I.    -         -         -         - 
Part  II. 


9  for  Is. 

9  for  Is. 

9  for  Is. 
1 2  for  1  s. 

9  for  Is. 

9  for  Is. 
9  for  Is. 

16  for  Is. 
9  for  Is. 


42.  Devotions  for  the  Sick.  Part 
XI.  During  time  of  Cho- 
lera, or  any  other  general 
Sickness  ... 

75.  Hints  for  the  Sick.    Part  I.  - 
116.  Ditto.     Parts  II.  and  HI.     - 
31.   Friendly  Advice  to  the  Sick- 
96.  Scripture     Readings    during 
Sickness  _  _  . 

112.  Are  you  better  for  your  Sick- 
ness?      -         -         -         _ 
94.  Will    you    give   Thanks    for 
your  Recovei-y? 
1 07.   Form  of  Thanks  for  Recovery 


64. 

172. 

70. 

136. 
14. 


Devotions  for  the  Desolate    - 
Devotions  for  Widows  - 
Thoughts  of  Christian  Com- 
fort for  the  Blind 
Patience  in  Affliction    - 
To  Mourners        -  -  _ 


9  for  Is. 

FOR  PENITENTS. 


12  for  Is. 
16  for  Is. 


16  for  Is. 

12  for  Is. 


182.  Tracts  for  Female  Penitents. 
Part  III. 

191. •    Part  IV. 

198. Part   V. 

208. Part  VI. 


PRAYERS,  HYMNS,  MEDITATIONS,  &c.  &c. 


Morning  and  Evening  Family 
Prayers  -         -         -         - 

Daily  Office  for  the  use  of 
Families  9d.,  in  cloth  Is. 

Morning  and  Evening  Prayers 
for  Young  Persons   - 

Morning,  Evening,  and  Mid- 
night Hymns  -         -         - 

Morning  and  Evening  Hymns 
for  a  Youns  Person 


12  for  Is. 

2d.  each. 

33  for  Is. 

16  for  Is. 

33  for  Is. 

99.  Prayers  for  Schoolmasters 
and  Schoolmistresses 

204.  Daily  Prayers  for  the  use  of 
tliose  who  have  to  work 
hard        -  -  .  . 

129.   Seven  Meditations 

164.  Meditation  on  the  Day  of 
Judgment         ... 

111.  Litany  for  Ember  Weeks 


73.  On  Family  Prayer          -         -         -  -  33  for  Is. 

105.  On  Private  Prayer          _         .          .  .  16  for  Is. 

203.  On  Common  Prayer      -         -         -  -  33  for  Is. 

57.  Meditation -  9  for  Is. 

WORDS  OF  ADVICE  AND  WARNING,  &c. 


16  for  Is. 

9  for  Is. 
9  for  Is. 
6  for  Is. 

12  for  Is. 

16  for  Is. 

16  for  Is. 

33  for  Is. 

33  for  Is. 
33  for  Is. 

12  for  Is. 
12  for  Is. 
9  for  Is. 


6  for  Is. 
6  for  Is. 
6  for  Is. 
9  for  Is. 


33  for  Is. 


9  for  Is. 
6  for  Is. 


33  for  Is. 
12  for  Is. 


140. 

62. 
160. 

93. 

97. 
165. 
156. 
157. 

98. 
61. 

177. 
95. 

16. 

188. 
79. 


ADVICE  AND  EXHORTATION. 

A  Word  in  due  Season  to  the 
Parents  of  my  Flock 

A  Word  of  Exhortation  to 
Young  Women 

An  Exhortation  to  Repent- 
ance       -         .         -         - 

A  Clergyman's  Advice  to  a 
Young  Servant 

To  Masters  of  Families 

A  Word  to  the  Aged    - 

Examine  Yourselves    - 

A  Few  Words  on  Christian 
Unity      -         -         -         - 

To  Sunday  School  Teachers 

To  Parents  of  Sunday  Scho- 
lars        -         -         -*       -        16  for  Is. 

A  Word  to  the  Pauper  -        16  for  Is. 

Farewell  Words  to  an  Emi- 
grant     -         -         -  -        16  for  Is. 

A  Few  Words  to  Travellers  -       33  for  Is. 

The  Farmer's  Friend   -         -       12  for  Is. 

A  Few  Words  to  the  Farmers       3d.  each. 


12  for  Is. 

9  for  Is. 

16  for  Is. 

9  for  Is. 
16  for  Is. 
16  for  Is. 
12  for  Is. 

9  for  Is. 
9  for  Is. 

WARNING  AND  CAUTION. 

194.  Thou  God  seest  me      -         -  16  for  Is. 
60.   A  Word  of  Warning  to  the 

Sinner    -          -         -         -  16  for  Is. 
92.  A  Word  of  Caution  to  Young 

Men         -          -         -         -  9  for  Is. 

132.  Now  is  the  Accepted  Time    -  33  for  Is. 

15.   Sudden  Death     -         -         -  33  for  Is. 
144.   Nevermind:    we  are  all  going 

to  the  same  place      -         -  16  for  Is. 

170.  "Too  late"           -         -         -  9  for  Is. 

87.  Shut  out;    -         -         -         -  16  for  Is. 

119.   Flee  fur  thy  Life           -          -  16  for  lo. 

49.    Be   sure  your  Sin   will    find 

you  out   -         -         -         -  16  for  Is. 

110.  The  Tongue         -         -         .  12  for  Is. 
121.   Make  your   Will  before  you 

are  ill      -         -         -         -  33  for  Is. 

24.  Think  before  you  Drink       -  16  for  Is. 

195.  Why  will  ye  Die?         ..         -  33  for  Is. 


12 


TALES  AND  ALLEGORIES. 

Illustrated,  2d.  each. 


No. 

26 
152, 

19. 

81, 

60, 


135 
18 
25, 
90, 
10 

101 
80 
78 

N. 


•Alice  Grant 

Bye  and  Bye 

•Complaints  and  their  Cure 

*The  Cloud  upon  the  Mountain.    3^/. 

*The  Curate's  Daughter,  or  Sacredness  of 
Church-yards 

*The  Day  that  never  came 
.  Edward  Elford  ;   or,  Who's  afraid? 

♦Edwin  Forth,  or  the  Emigrant 

*The  Fair  on  Whit-Monday 

•Hannah  Dean 

•Harry  Fulton 

The  Hop  Picker 
.  *It  might  have  been  Worse 
,  Her  Sun  has  gone  down  while  it  was  yet 
Day 

B.  Tliose  marked  with  an  asterisk  are  hound 
cloth,  3s.  Gd.       The  Remainder  i 


No. 

11.  Joseph  and  his  Brethren 
139.  .Tane  Smith's  Marriage 
149.  Little  Geoffrey 

48.  *Mary  Fisiier 
]41.  The  Modern  Martyr 
03.  *Mr.  Sharplcy 

84.  *Nothing  lost  in  the  telling 
89.   *The  Prodigal 

88.  The  Promised  Estate 
118.   Richard  Reveley's  Legacy 

12.  *The  Rock  and" the  Sand 

9.  *"Thou  shalt  not  Steal,"   or  the  School 
Feast 
82.  *Tony  Dilke 

85.  Too  old  to  be  questioned 

up  in  a  volume,  entitled  "  Tales  and  Allegories," 
1  "  Parochial"  Tales,  price  2s.  Cd. 


MISCELLANEOUS. 


6.  The  Beatitudes  -  -  - 
14G.  Twelve  Rules  to  live  by  God's 
Grace  -  -  -  - 
104.  The  Christian's  Cross  - 
122.  Consult  your  Pastor  - 
117.  Reverence  -  -  -  - 
58.  Schism  .  -  -  - 
109.  Conversion  .         .         - 

4.  AIniSKivingevery  man's  Duty 
50.  Weekly  Almsgiving     - 
138.  Honesty,  or  paying  every  one 
his  own   -         -         -  - 


1.  The  Cottage  Pig-Stye  - 

2.  Keeping  Poultry  no  Loss 

3.  Mrs.  Martin's  Bee-hive 

4.  The  Honest  Widow 

5.  The  Village  Shop 


12  for  Is. 

17. 

Sailor's  Voyage   - 

- 

12  for  Is. 

162. 

Evil  Angels 

- 

12  for  Is 

33  for  Is. 

180. 

The  Holy  Angels 

- 

12  for  Is. 

16  for  Is. 

202. 

Fasting      -         -         . 

- 

12  for  Is. 

16  for  Is. 

201. 

Pray  for  your  Pastor   - 

. 

16  for  Is. 

16  for  Is. 

197. 

Are  all  Apostles  ?  or  a   few 

12  for  Is. 

words  about  the  Christi 

an 

9  for  Is. 

Ministry 

- 

16  for  Is. 

9  for  Is. 

74. 

The   right    way    of    reading 

12  for  Is. 

Scripture 

. 

12  for  Is 

147. 

Love  your  Prayer-book 

- 

16  for  Is. 

e  for  Is. 

TTAGER 

5'   SERIES. 

6  for  Is. 

c. 

Who  Pays  the  Poor-rate 

- 

9  for  Is. 

6  for  Is. 

86. 

Mrs.  Morton's  Walk    - 

- 

6  for  Is. 

6  for  Is. 

148. 

Two-pence  for   the  Clothing 

6  for  Is. 

Club       - 

. 

16  for  Is 

6  for  Is. 

159. 

The  Widower 

6  for  Is 

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15 


POCKET  EDITIONS   OF  THE  GREEK  DRAMAS, 
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Ajax — (with  Short  Notes) 

.     1     0 

Antigone 

Electra   .... 

.     1     0 

Philoctetes 

CEdipus  Rex 

.     1     0 

Trachinise 

CEdipus  Coloneus   . 

.     1     0 

Prometheus  Vinctus 
Septem  Contra  Thebas 
Persse      .... 
Agamemnon     . 


1 

0 

1 

0 

1 

0 

1 

0 

Choephorse  .  .  .  .10 
Eumenides  .  .  .  .10 
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Greek  Play  they  want  for  One  Shilling.  When 
we  were  introduced  to  Greek  plays,  about  forty 

The  Text  of  Sophocles  separately.  One  vol.,  cloth,  3s. — The  Notes,  ditto,  3s.  6d. 
The  Text  of  ^Eschylus  separately.  One  vol.,  cloth,  3s. — The  Notes,  ditto,  3s.  6d. 
The  Text  of  Euripides  separately.     One  vol.,  cloth,  3s.  6d. — The  Notes,  ditto,  6d' 


Hippolytus      .         .         .  .10 

Phcenissse  .  .  .  .10 
Alcestis  .         .         .         ,10 

years  ago,  we  had  put  into  our  hands  a  portly 
8vo.  volume,  containing  Porson's  four  plays, 
without  one  word  of  English  in  the  shape  of 
notes ;  and  we  have  no  doubt  the  book  cost 
nearer  twenty  than  ten  shillings,  and  after  all 
was  nothing  near  so  useful  as  these  neat  little 
copies  at  One  Shilling  each." — Edticational 
Times. 


Pocket  Editions  of  the  following  have  also  been  published  with 
short  notes. 


DEMOSTHENES. 
De  Corona         .        .        .        .     2    0  |  jEschines  in  Ctesiphontem 

VIRGIL. 
The  Bucolics     .         .        .        .     1     0  |  The  Georgics     . 
The  Three  First  Books  of  the  .^Eneid,  Is. 

HORACE. 
Odes  and  Epodes       .        .        .    2     0  |  Satires      .... 
Epistles  and  Ars  Poetica,  Is. 
The  Text  in  one  vol.,  cloth,  2s. 
The  Notes  in  one  vol.,  cloth,  2s. 
CORNELIUS  NEPOS  (with  Short  Notes)            .... 
PH^DRUS  (with  Short  Notes)  


Juqurtha 


SALLUST. 
1     6  I  Catiline 


3     0 


2     0 


1     0 


1     0 


THE 


JULY  TO  DECEMBER,   MDCCCLVIL 

BEING 

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